!^OPERT VoT^ 
PRINCETON 

THEOLGGXCftE, 

J&INJfcSL 


1 


Division... j)3  4y2- 

Section..A  .1..4-C  (o 


I 


FROM 


DARKNESS  TO  LIGHT 


3 £>torg  of  tfje  Eolugu  gfoakcntng. 


BY 

REV.  J.  E.  vCLOUGH, 

ONGOLE,  INDIA. 


BOSTON: 

PUBLISHED  BY  W.  G.  CORTHELL, 

MISSION  ROOMS. 

1882. 


Copyright,  1882, 

By  W.  G.  CORTHELL. 


JFranfcltn  53rtss : 

RAND,  AVERY,  AND  COMPANY, 


BOSTON. 


ACE. 

THEQLOGIC& 


little  book  was 

tion  of  a highly  esteemed  friend  of  the  Telugu 
Mission,  in  America.  The  intention  has  been 
to  give  the  inside  view  of  Telugu  home  and  social  life, 
and  thus  answer  the  questions  asked  by  many  friends, 
by  showing  how  the  people  live,  act,  feel,  love,  perform 
their  part  in  life,  and  die ; and  describing,  step  by 
step,  their  advance  from  the  darkness  of  heathenism 
into  the  light  of  the  new  life  in  Christ  Jesus.  It  must 
be  understood,  however,  that  the  representations  of 
Hindu  life,  manners,  and  customs  herein  given,  refer 
to  the  south-eastern  part  of  India  only ; for  in  other 
parts  of  this  vast  empire  many  things  may  be  very 
different. 


THE  AUTHOR. 


Ongole,  India,  July  16,  1881. 


3 


CONTENTS. 


Page 

I.  Ongole  and  its  Surroundings  . . . n 

II.  Lukshmiah’s  Home  and  Friends  ...  23 

III.  Ceremonies  at  Lukshmiah’s  Birth  . . 35 

IV.  Lukshmiah’s  Presentation  to  the  God  . 42 

V.  Teachings  of  Hinduism 49 

VI.  Lukshmiah’s  Marriage 61 

VII.  Seed  Sown 71 

VIII.  Witnessing  for  the  Faith  ....  81 

IX.  A Rift  in  the  Cloud 92 

X.  The  Pundit’s  Speech 100 

XI.  Speech  of  the  Mohammedan  Priest  . .114 

XII.  The  Missionary’s  Reply 122 

XIII.  A Hindu  Festival 134 

XIV.  Doubts  and  Fears 149 

XV.  Persecuted  for  Righteousness’  Sake  . .159 

XVI.  The  Great  Famine 171 

XVII.  Lukshmiah’s  Conversion  ....  183 

XVIII.  Seetama’s  Death 196 

XIX.  A Visit  to  the  Missionary’s  Camp  . . 207 


5 


6 


CONTENTS. 


XX.  Lukshmiah’s  Return  • 

XXI.  A New  Character 

XXII.  In  School  at  Ongole 

XXIII.  At  Ramapatam 

XXIV.  Important  Facts  and  Pressing  Needs 


Page 
. 221 
. 236 
. 248 
. 261 
. 272 


||  HE  following  is  not  a fancy  picture  : it  is 
drawn  from  life.  The  scenes,  the  events,  the 
characters,  are  well  known  to  us.  Lukshmiah 
and  Papulama  are  with  us  daily,  and  we  are  watching 
with  eager  interest  their  preparation  for  their  life-work. 

In  the  following  pages,  many  features  in  the  daily 
life  of  the  Hindus  are  faithfully  portrayed  by  one  who 
for  years  has  been  an  eye-witness  of  these  things,  and 
who  may  emphatically  be  called  a missionary  of  the 
people.  A prominent  characteristic  in  his  missionary 
life,  and  doubtless  one  of  the  main  elements  of  his 
great  success,  has  been  close,  earnest,  sympathetic, 
every-day  contact  with  the  people,  in  their  villages  far 
and  near,  as  well  as  at  the  mission-house,  — in  their 
daily  business,  in  their  joys  and  sorrows,  and  all  their 
varied  experiences. 


7 


8 


1NTR  OD  UC  TION. 


It  will  be  a satisfaction  to  many  readers  to  know 
that  the  story  is  not  a romance,  a mere  creature  of  the 
imagination,  like  so  many  Eastern  tales,  the  authors 
of  which  never  saw  the  East.  Such  representations  of 
Oriental  life  are  about  as  true  to  the  reality  as  those 
of  a Hindu  who  had  never  crossed  the  sea  would  be, 
if  he  should  attempt  to  describe  American  life  and 
manners. 

It  is  not  improbable  that  the  ideas  of  some  readers, 
concerning  the  heathen  and  foreign-mission  work,  may 
be  somewhat  modified  by  a perusal  of  this  book.  For 
instance,  it  will  appear,  that,  although  people  are 
heathen,  they  are  not  necessarily  on  that  account 
degraded  savages.  The  ancient  Greeks  were  heathen 
and  idolaters  of  the  most  thorough  sort ; for  they  were 
not  satisfied  with  altars  and  temples,  images  and  sacri- 
fices, to  all  the  idol  gods  they  knew,  but  they  included 
in  their  devotions  “the  unknown  God.”  And  yet 
they  were  the  most  intellectual  and  highly  cultured 
of  the  ancient  nations.  So,  to  think  of  the  Hindus 
as  barbarians,  and  without  mental  ability  or  culture,  is 
to  entertain  a very  erroneous  view  of  them.  They  are 
a remarkably  intellectual  people,  and  great  numbers  of 
them  are  educated ; but  oh,  how  much  they  need  the 
religion  of  Jesus  Christ ! A Plato  or  a Seneca  needs 


INTRO D UC  T/ON. 


9 


the  Son  of  God,  the  heavenly  Deliverer.  Without 
that  all-sufficient  atonement,  that  almighty  help,  that 
eternal  love  and  life,  what  is  -man  in  any  nation  ? This 
is  what  God,  through  the  missionary  enterprise,  is 
leading  the  nations  to  lay  hold  of. 

The  attitude  of  the  heathen  of  India  towards  Chris- 
tianity, their  attachment  to  their  own  ancient  system, 
the  difficulties  which  the  missionary  has  to  overcome, 
and  the  arguments  he  has  to  meet,  may  be  somewhat 
new  to  those  who  are  accustomed  to  think  of  “ the 
poor  dear  heathen  ” with  tearful  eyes  and  outstretched 
hands,  pleading  with  the  missionary  to  tell  them  about 
Jesus. 

Again,  the  qualifications  needed  in  a missionary  are 
somewhat  different  from  what  many  suppose.  Con- 
tact with  such  men  as  the  Brahmin  pundit,  and  the 
Mohammedan  priest,  and  with  the  shrewd  men  whom 
we  meet  daily,  calls  for  something  more  than  mere 
goodness.  Thorough,  whole-hearted  love  to  Christ 
and  the  souls  of  men  is  the  main  thing ; but  the  work 
here  needs  the  best  men  in  every  respect.  It  requires 
whole-headed  as  well  as  whole-hearted  men. 

There  is  a general  impression  among  us,  that  the  day 
is  not  far  distant  when  the  people  of  Lukshmiah’s 
caste,  the  real  bone  and  sinew  of  the  Telugu  nation, 


IO 


INTROD  UCTION’. 


will,  in  large  numbers,  yield  to  the  strong  claims  of 
the  gospel  of  Christ,  and  embrace  the  one  only  religion 
which  proclaims  a real,  living,  loving,  almighty  Saviour. 
That  will  be  a day  of  gladness  and  victory  ; for  it  will 
witness  the  conversion  of  the  great  middle  class,  which, 
in  any  nation  and  in  any  age,  marks  the  triumph  of 
Christianity  in  that  land. 

May  the  faithful  picture  which  follows  deepen  the 
interest  in  the  work  that  is  going  on  here  daily,  and 
lead  many  to  give  their  money,  their  hearts,  their 
prayers,  and  some  to  dedicate  even  themselves,  to  this 
blessed  service ! 

W.  B.  BOGGS. 

Ramapatam,  July  16,  1881. 


FROM 


ONGOLE  AND  ITS  SURROUNDINGS. 


jlOME  to  India  and  to  Ongole.  Let  us 
go  to  the  top  of  that  hill,  half  a mile 
west  of  the  mission-house,  and  take  a 
look  at  the  country.  The  hill,  though  nearly  a 
mile  in  circumference,  is  only  about  two  hundred 
and  forty  feet  high  ; yet  the  view  from  its  top  is 
very  fine.  It  is  known  locally  as  the  Ongole  Hill ; 
in  government  records,  as  the  Ongole  Trigono- 
metrical Hill ; and  to  the  missionary  world  as 
“ Prayer-meeting  Hill.”  If  you  are  tired  we  will 
call  some  bearers,  and  take  you  in  a palanquin. 

We  wind  our  way  up  the  south  side  of  the 
hill.  The  ascent  is  not  steep;  but  there  are 


II 


12 


FROM  DARKNESS  TO  LIGHT. 


many  loose  stones,  and  the  bearers  have  to  be 
careful,  or  they  will  make  a misstep.  We  are 
on  the  top,  but  not  at  the  highest  point.  The 
town  of  Ongole,  with  its  red-tiled  roofs,  lies 
below  us  to  the  east  and  north ; and  there 
among  the  trees,  directly  east,  is  the  mission- 
house,  in  the  garden  of  which  is  the  baptist- 
ery where  thousands  of  Telugu  converts  have 
put  on  Christ  in  baptism.  Near  by  is  the 
spacious  chapel,  its  white  veranda-pillars  show- 
ing here  and  there  through  the  branches. 
Beyond,  to  the  right,  is  the  high  school,  and 
the  bungalow  occupied  by  the  principal.  Those 
large  buildings  near  us  are  the  public  buildings 
occupied  by  the  English  and  native  officials  in 
charge  of  the  various  government  departments. 
Nearer,  on  the  brow  of  the  hill,  just  above  the 
Hindu  temples,  is  the  spot  where  Dr.  and  Mrs. 
Jewett,  with  the  little  band  of  native  helpers, 
held  a prayer-meeting  on  that  memorable  New 
Year’s  Day,  1853.  The  hill  is  mostly  granite, 
but  rich  magnetic-iron-ore  beds  crop  out  here 
and  there.  May  not  these  symbolize  the  sta- 
bility of  Christianity,  and  the  love  of  Him  who 
said,  “ If  I be  lifted  up  from  the  earth,  I will 
draw  all  men  unto  me  ” ? 


b:  .l'tY 

, • ’VvjisNy- 

St 

ONGOLE  AND  ITS  SURROUNDINGS.  13 


See,  to  the  north,  that  margosa-tree  sur- 
rounded by  a wall.  It  was  set  out  by  some 
pious  Mohammedans  in  fulfilment  of  a vow ; 
and  they  frequently  come  there,  and,  with  faces 
turned  towards  Mecca,  pray  to  Allah.  These 
large  temples  to  the  east  are  sacred  to  the 
worship  of  the  Hindu  gods  Vishnu  and  Siva. 
Thus,  you  see,  not  only  Christians,  but  Hindus 
and  Mohammedans,  come  here  to  pray.  We 
always  have  a service  of  prayer  and  thanksgiv- 
ing with  all  visitors  from  America  before  we 
descend  the  hill. 

Now  we  are  at  the  trigonometrical  land- 
mark, the  highest  part  of  the  hill.  Look 
around ! Did  you  ever  behold  a finer  sight  ? 
Close  below  us,  to  the  west,  in  the  little  village 
of  Geddalagoontapalem,  and  near  that  spreading 
banyan-tree,  is  a native  preacher’s  house.  The 
plat  of  level  ground  a little  to  the  left,  enclosed 
by  a wall  and  planted  with  trees,  is  the  resting- 
place  where  a number  of  Telugus  who  have 
fallen  asleep  in  Christ  are  already  laid,  among 
them  the  native  preacher  Obulu,  the  first 
Ongole  convert.  These,  so  unlike  the  multi- 
tudes of  their  fellow-countrymen  who  have 
passed  away  in  the  midst  of  heathen  darkness, 


14 


FROM  DARKNESS  TO  LIGHT. 


die  and  are  laid  to  rest  in  the  steadfast  hope 
of  a glorious  resurrection,  many  of  them  tri- 
umphantly bearing  witness,  even  to  the  end,  to 
the  grace  of  the  Lord  who  redeemed  them.  To 
the  east,  beyond  that  dark  line  of  palmyra- 
trees,  is  a long  silvery  line  stretching  away  to 
the  south,  and  to  the  north-east  as  far  as  the 
eye  can  see.  It  is  the  Bay  of  Bengal,  ten  miles 
distant ; and  the  village  on  the  shore,  the  posi- 
tion of  which  you  can  just  make  out,  is  Kota- 
patam,  the  seaport  of  Ongole.  Follow  the  line 
of  the  sea  to  the  south,  until  it  is  lost  to  view, 
and  there  among  the  palm-groves  is  Ramapa- 
tam,  the  site  of  the  Telugu  Theological  Semi- 
nary. 

To  the  north  arrd  south,  here  and  there,  are 
isolated  hills  like  this ; but  some  are  much 
larger  and  higher.  These  (so  tradition  says, 
and  some  of  the  people  still  believe)  were 
dropped  by  Hanuman,  the  monkey-god,  when 
he  was  conveying  stones  and  earth  from  the 
Himalaya  Mountains,  on  the  tails  of  his  assist- 
ants, to  fill  up  Paumben  Channel  that  the  army 
of  Rama  might  pass  to  Ceylon,  to  rescue  the 
fair  Sita  from  Ravana,  and  deliver  her  to  her 
husband,  and  punish  the  wicked  Ravana.  With 


ONGOLE  AND  ITS  SURROUNDINGS.  I 5 


the  exception  of  these  hills,  which  stand  up 
out  of  the  plain  like  islands  in  the  sea,  the 
country  around  us  is  almost  level,  and  at  a 
distance  looks  not  unlike  the  broad  plains  of 
Illinois  and  Iowa. 

The  conical  hill  to  the  south-west  is  Tulla 
Conda,  forty  miles  away.  At  the  foot  of  its 
northern  point  is  Tulla  Condapaud,  where 
Pariah,  the  venerable  native  preacher  whose 
name  is  familiar  to  the  readers  of  “ Our  Gold- 
Mine,”  lives  with  his  Anama ; and  there  the 
twenty-eight  believers  whose  conversion  so 
greatly  encouraged  the  friends  of  the  Telugus 
were  baptized  in  January,  1867. 

The  hill  to  the  west  of  Tulla  Condapaud  is 
called  Doorgum.  In  former  times  it  was 
strongly  fortified ; but  its  fortifications  and 
guns  were  destroyed  by  Hyder  Ali  of  Mysore 
in  the  eighteenth  century.  Most  of  the  Hindu 
forts  were  destroyed  by  the  English  after  the 
mutiny  of  1857.  That  long,  dark  streak,  like 
a cloud  on  the  western  horizon,  is  a range  of 
hills  parallel  with  and  not  far  from  the  high 
Nulla  Mulla  range,  or  Eastern  Ghauts,  which 
extends  to  the  north  of  us.  These  latter 
mountains  are  from  eighty  to  ninety  miles 


i6 


FROM  DARKNESS  TO  LIGHT. 


away,  and  about  three  thousand  feet  high : they 
divide  this  part  of  Southern  India,  the  plains 
of  Madras,  from  the  table-lands  of  the  interior. 
Beyond  the  first  line  of  hills  lies  a long  valley 
stretching  north  and  south,  in  which  is  situated 
the  town  of  Cumbum  and  the  great  tank  adja- 
cent, an  artificial  lake,  about  twenty-two  miles 
in  circumference.  The  embankment  enclosing 
this  tank  was  constructed  many  years  ago  by 
the  native  rulers  of  the  place.  We  expect  this 
town  will  be  occupied  before  long  as  a mission- 
station.  Among  the  hills  are  the  old  Golcon- 
da  diamond-mines.  These  were  so  rich  that 
the  wealth  of  the  kings  of  Golconda  became 
proverbial ; but  the  mines  are  not  now  worked, 
the  gold-mines  of  Wynaud  district  being  more 
profitable. 

A few  years  ago  the  Nulla  Mulla  Hills  and 
that  spur  of  the  Ghauts  beyond  Doorgum  were 
full  of  tigers,  some  of  which  became  so  dainty 
that  they  insisted  on  having  a human  being  to 
dine  upon  almost  daily.  After  it  was  found 
that  the  man-eater  came  regularly  for  his 
victim,  and  could  not  be  destroyed,  whole  vil- 
lages were  abandoned.  But  the  famine  of 
1876-1878  put  an  end  to  the  ravages  of  tigers 


ONGOLE  AND  ITS  SURROUNDINGS.  I J 


in  that  region,  as  well  as  to  multitudes  of  the 
people.  Ten  miles  to  the  north,  surrounded 
by  banyan-trees,  is  the  Traveller’s  Rest  House, 
at  Vilumpilly ; and  a quarter  of  a mile  beyond 
is  the  Goondelacumma  River,  in  which  we  bap- 
tized the  converts  in  July,  1878. 

In  every  direction  are  groves  of  trees,  gen- 
erally tamarind-trees,  which  indicate  that  a vil- 
lage or  town  is  near.  People  in  this  country 
do  not  live  on  their  farms,  or  isolated  from 
each  other,  as  many  do  in  America.  All  live 
in  villages  or  towns  ; and,  in  whichever  direction 
you  go,  every  three  or  four  miles  you  will  come 
to  a village.  From  the  point  where  we  now 
stand,  the  view  embraces  not  less  than  seven 
hundred  towns  and  villages.  The  average  vil- 
lage contains  about  five  hundred  people.  In 
the  days  of  bad  and  uncertain  rule,  the  ances- 
tors of  the  Telugus  lived  in  villages  for  mutual 
aid  and  protection  against  robbers  and  the  raids 
of  rival  chiefs,  as  the  early  settlers  in  America 
resorted  to  stockades  for  protection  from  the 
Indians.  All  are  safe  here  now,  and  life  and 
property  are  as  secure  as  in  your  country  ; but 
the  Hindus  change  and  adopt  reforms  but 
slowly,  if  at  all. 


i8 


FROM  DARKNESS  TO  LIGHT. 


The  large  hill  to  the  north-west  is  Seema- 
cooty,  two  thousand  feet  high.  A few  miles 
beyond  and  to  the  west  of  it,  is  the  valley  of 
the  Mooshe  River,  in  which  is  the  village  of 
Ahmudala,  the  birthplace  and  home  of  Luksh- 
miah.  If  you  wish  to  see  a genuine  Indian 
village,  which  has  not  been  affected  by  Euro- 
pean arts  or  manners,  we  will  visit  Ahmudala. 

It  is  thirty-five  miles  from  Ongole : we  can 
reach  it  in  two  nights,  and  there  we  can  see  the 
Telugus  at  home.  We  shall  have  to  travel  by 
night,  because  few  Europeans  can  endure  the 
glare  and  heat  of  the  sun  by  day.  I will  send 
my  tents  on,  for  our  use  while  visiting  the 
village.  There  is  no  railway  to  Ahmudala,  no 
stage-coach,  and  no  horses  and  carriages  for 
travelling  long  distances,  as  at  home.  There 
are  horses  here,  it  is  true  ; but  it  is  with  them 
very  much  as  with  Europeans,  — they  can  do 
but  little  work  in  this  climate,  and  are  gener- 
ally kept  for  riding  or  driving  short  distances 
in  and  about  the  towns. 

We  must  go  by  a bandy,  or  cart,  drawn  by 
oxen  ; but  we  will  take  a pony  along,  on  which 
we  can  ride  in  turn.  The  rate  of  speed  is  not 
dangerous  : we  will  drive  moderately,  say  about 


THE  MISSIONARY  IN  CAMP. 


OA'GOLE  AND  ITS  SURROUNDINGS.  1 9 


two  miles  an  hour,  and  there  will  be  no  fear 
lest  easy  springs  rock  you  too  often  to  sleep. 

We  must  take  with  us  our  cook  and  some 
one  to  help  him,  men  to  pitch  the  tents,  also 
food,  cooking-utensils,  dishes,  a camp-table, 
chairs,  cots  and  mattresses  ; for  with  the  excep- 
tion of  rice,  a few  other  eatables,  and  some 
earthen  cooking-pots,  none  of  these  things  can 
be  obtained  in  the  country.  The  first  night  we 
will  go  fourteen  miles,  — as  far  as  Seemacooty, 
a village  near  yonder  high,  precipitous  hill  of 
the  same  name ; and  the  tents  will  be  pitched 
in  a tamarind-grove  just  west  of  the  village. 
Here  we  shall  remain  till  the  cool  of  the  next 
evening  permits  us  to  move  on  again.  The 
tents  will  be  necessary;  as  the  houses  of  na- 
tives, however  friendly  the  occupants  may  be, 
are  generally  so  low  and  so  poorly  ventilated 
that  they  do  not  afford  us  either  sufficient  pro- 
tection from  the  sun,  or  a sufficient  quantity  of 
fresh  air.  Besides,  the  ideas  of  our  best  Telu- 
gus  about  what  real  cleanliness  is,  and  how  to 
secure  it,  and  about  insects,  are  quite  different 
from  ours.  This  will  not  appear  strange  to 
you  when  you  remember  that  most  Hindus 
think  the  cow  a sacred  animal,  and  that  with 


20 


FROM  DARKNESS  TO  LIGHT. 


its  manure,  mixed  as  we  mix  whitewash,  they 
plaster  the  walls  and  floors  of  their  houses  fre- 
quently, for  the  purpose  of  purifying  them.  To 
kill  a bug,  or  a fly,  or  a mosquito  even,  they 
consider  to  be  a sin,  and  consequently  these 
insects  swarm  in  their  houses ; while  more 
poisonous  ones,  with  snakes  and  wild  beasts, 
abound  in  some  parts  of  the  country.  About 
twenty  thousand  people,  it  is  estimated,  are 
annually  killed  in  India  by  wild  beasts,  and  as 
many  more  by  snakes. 

You  have  sung  and  enjoyed  that  beautiful 
hymn,  — 


“ From  Greenland’s  icy  mountains, 
From  India’s  coral  strand. 


What  though  the  spicy  breezes 
Blow  soft  o’er  Ceylon’s  isle,  — 

Though  every  prospect  pleases, 

And  only  man  is  vile  ? ” 

Coral  strands  there  are,  and  spicy  breezes 
that  generally  blow  softly  ; men  are  also  vile 
enough  : but  the  hymn  misleads  matter-of-fact 
people.  It  gives  only  one  side  of  the  picture : 
at  least,  we  thought  so  a year  or  two  ago,  when 


ONGOLE  AND  ITS  SURROUNDINGS. 


21 


a cyclone  knocked  down  thousands  of  houses  in 
its  path. 

Two  years  ago  I was  in  the  roadstead  of 
Columbo,  Ceylon.  We  expected  to  go  on 
every  day,  but  for  four  days  remained  on  our 
steamer.  The  fifth  day  little  Ongola  and 
Warren  were  so  impatient  to  see  “ Ceylon’s 
isle,”  and  to  smell  “ the  spicy  breezes,”  that  I 
got  the  captain’s  consent  to  go  ashore  for  a few 
hours.  We  visited  the  shops,  and  saw  ivory 
and  tortoise-shell  rings  and  chains,  and  toys 
cunningly  made.  We  visited-  the  cinnamon- 
gardens,  and  were  highly  pleased.  Then  we 
went  into  the  museum.  There  were  coral, 
pearls,  diamonds,  coffee,  tea,  and  cinnamon ; 
but  such  a display  of  huge  spiders  and  scor- 
pions, deadly  cobras,  and  reptiles  of  all  kinds, 
I never  saw  before.  After  the  visit  to  the 
museum,  we  went  to  a hotel,  and  had  a lunch. 
The  coffee  and  plantains  and  mangoes  and 
pine-apples  were  nice.  We  were  enjoying 
these  hugely,  and  looking  at  the  flowers  in  the 
open  court  adjoining  the  eating-saloon,  when 
the  chief  clerk  came  to  us,  and  asked  very 
politely  if  we  did  not  belong  to  the  steamer 
“ Eldorado.”  “ Yes,”  we  replied.  “ Then,” 


22 


FROM  DARKNESS  TO  LIGHT. 


continued  he,  “ I beg  your  pardon  for  disturb- 
ing you ; but  it  is  raining,  and  the  wind  is 
increasing,  so  that  in  an  hour  from  now  I fear 
the  south-west  monsoon  will  set  in,  and  you 
cannot  get  to  your  steamer.”  We  were  soon 
on  our  way ; but  when  we  reached  the  steamer 
we  were  dashed  back  and  forth  and  up  and 
down  against  its  side,  and  it  was  only  by  the 
skill  and  strength  of  the  quartermaster  we  got 
safely  on  board.  Half  an  hour  later,  a large 
boat  that  brought  off  a cargo  of  coffee-sacks 
was  broken  to  pieces  against  the  iron  sides  of 
our  steamer,  and  the  crew  were  taken  on  board. 
Other  boats  would  not  venture  to  come  off ; and 
our  captain  gave  the  order,  and  we  steamed 
away,  taking  the  crew  of  the  broken  boat  with 
us  to  Aden,  on  the  Arabian  coast,  2,134  miles 
distant.  By  this  time  you  are  convinced  that 
India  is  not  in  some  respects  what  many  think 
it  is.  An  American  can  afford  to  stay  here  to 
preach  the  gospel  for  Christ’s  sake,  but  for 
nothing  else. 


CHAPTER  II. 

lukshmiah’s  home  and  friends. 

UT,  while  I have  been  relating  the  inci- 
dents of  the  previous  chapter,  please 
consider  that  we  have  been  pursuing 
our  journey,  and  have  arrived  at  Ahmudala  at 
last.  It  has  taken  us  nearly  two  nights  to  get 
here.  Bullock-carts  are  not  so  comfortable  and 
speedy  as  palace-cars  and  railroad-trains.  Our 
road  was  rough,  and  our  bones  will  be  a little 
sore  for  a day  or  so  ; but  we  can  be  comfortable 
here  in  our  tents.  Yesterday  our  camp  was  in 
a tamarind-grove,  and,  as  the  sap  of  that  tree 
is  sour,  such  groves  are  comparatively  free  from 
insects  ; but  to-day  we  are  in  a palmyra-grove, 
and  therefore  shall  have  to  be  careful  to  avoid 
being  stung  or  bitten  by  something.  Before 
we  are  aware  of  it,  too,  myriads  of  white  ants 
coming  up  out  of  the  earth  may  eat  our  boxes, 


23 


24 


FROM  DARKNESS  TO  LIGHT. 


mats,  tents,  and  every  thing  which  lies  on  the 
ground. 

The  village  of  Ahmudala  is  just  to  the  west 
of  us ; and  all  is  quiet,  save  now  and  again  the 
howling  of  a jackal,  the  hooting  of  an  owl,  or 
the  barking  of  dogs.  By  the  time  we  can  get 
a cup  of  tea  the  people  will  be  up  ; for  the  morn- 
ing star  is  now  above  the  horizon,  and  most 
Telugu  people  are  early  risers.  It  is  just  be- 
ginning to  look  a little  light  in  the  east.  Here 
come  some  Brahmins  on  their  way  to  the  tank 
to  bathe,  and  to  say  their  prayers.  -One  of 
them  — the  one  at  the  head  of  the  company  — 
is  the  kuraam,  or  town-clerk.  They  are  repeat- 
ing something  over  and  over  again  as  they 
move  along.  It  is  a prayer  in  Sanscrit,  their 
sacred  language.  Their  appearance  is  strange 
to  you  : they  are  bareheaded,  and  their  heads 
are  shaven  with  the  exception  of  a tuft  at  the 
back ; each  man  wears,  over  his  breast  and 
right  shoulder,  coming  around  under  the  left 
arm,  a fine  white  cord,  which  is  the  “sacred 
thread  ” worn  by  the  Brahmins  and  the  two 
next  lower  castes,  as  a badge  of  those  who  are 
“twice  born,”  as  the  Hindus  say.  These  men 
have  fine,  intellectual  features,  and  a very  proud 


LUKSHMIAH'S  HOME  AND  FRIENDS.  25 


and  dignified  bearing.  Their  color  is  a dark 
orange,  somewhat  lighter  than  the  mass  of  the 
Telugu  people,  indicating,  perhaps,  a purer 
Aryan  descent.  How  earnest  they  appear ! 
They  hardly  notice  our  camp,  although  it  must 
look  strange  to  them.  Yes,  they  are  in  ear- 
nest now  about  forms  and  ceremonies  ; but  after 
these  are  over  they  will  lie  and  cheat  and 
scheme  all  day  without  any  compunctions  of 
conscience. 

Let  us  take  a walk  through  the  village.  We 
shall  need  our  canes  to  keep  off  the  buffaloes 
and  dogs  ; and  before  we  get  back  the  sun  will 
be  up,  therefore  we  must  take  our  umbrellas 
also.  The  buffaloes  in  this  country  are  domes- 
tic animals,  and  are  kept  in  very  large  numbers 
to  work  on  the  farms,  and  to  give  milk.  They 
are  quite  different  from  the  bisons  of  the  Ameri- 
can prairies  : they  are  very  ugly  in  appearance, 
being  almost  black,  with  scarcely  any  hair,  and 
very  long  horns,  which  slope  back  towards  their 
shoulders.  They  dislike  white  men,  and  will 
sometimes  charge  on  them,  even  on  horse- 
back. 

The  streets  are  narrow  and  crooked.  The 
houses  are  in  groups  of  three  or  four  each, 


26 


FROM  DARKNESS  TO  LIGHT. 


facing  each  other ; for  the  Telugus  live  after  their 
patriarchal  manner.  The  walls  of  the  houses 
are  built  of  mud,  or  of  stone  laid  in  mud,  with 
thatched  roofs,  and  are  surrounded  by  a high 
mud  wall.  Still  they  are  comfortable,  as  the 
Telugus  understand  comfort ; and  really  they 
are  not  bad  for  this  country.  We  have  but  lit- 
tle rain  here,  and  a mud  wall  without  any  cover 
may  stand  for  years.  When  kept  well  covered, 
the  mud  walls  of  a house  will  stand  for  genera- 
tions ; and,  as  clay  is  a non-conductor  of  heat, 
the  inside  is  cool  in  the  hot  season  ; and  the 
solid  walls  afford  good  protection  from  the  chilly 
winds  of  the  cold  season,  which  is  very  desira- 
ble, as  fuel  is  scarce,  and  cannot  be  used  by  the 
common  people,  save  in  the  most  economical 
manner. 

The  different  castes  live  separately,  each 
caste  in  a hamlet  by  itself.  This  is  the  Brah- 
min hamlet.  The  men  have  gone  to  the  tank 
to  bathe,  and  some  of  the  women  also.  Some 
of  the  old  women  and  young  girls  are  busy 
sprinkling  water  and  sweeping  about  the  door 
and  yard  ; while  others  mark,  with  white  and  red 
clay,  fantastic  figures  of  gods  and  goddesses  on 
the  ground  before  the  doors.  We  are  strangers  ; 


LUKSHMIAH'S  HOME  AMD  FRIENDS.  27 


and  they  are  shy,  and  go  inside  their  houses  as 
vve  approach. 

Let  us  pass  on  to  the  Chetties’,  or  merchants’, 
hamlet.  The  houses  are  built  out  to  the  street, 
and  have  a veranda  over  the  front  door.  Un- 
der this  veranda  each  merchant  puts  his  goods, 
keeping  his  clothing  in  piles,  and  grain,  condi- 
ments, and  such  articles  as  are  commonly  called 
for,  in  baskets  ; and  taking  his  seat  on  a mat 
he  waits  for  buyers.  They  are  all  very  busy 
now : they  expect  large  sales  to-day,  as  we  are 
here,  and  many  Christians  will  come  from  the 
surrounding  villages  to  see  us.  The  women 
and  boys  are  pounding  paddy  and  castor-oil 
beans,  preparing  the  rice  for  eating,  and  oil  for 
medicine  and  for  the  lamps  of  their  customers. 
The  stone  mortars  in  which  they  pound  the 
paddy  and  oil-beans  are  made  by  drilling  in  a 
solid  stone  about  eighteen  inches  high,  a hole 
which  will  hold  about  two  quarts.  The  grain  is 
put  in  this  excavation  ; and  a woman  standing 
on  each  side  of  the  stone,  with  a long  wooden 
pestle  shod  with  an  iron  band,  throws  it  first 
with  one  hand,  then  with  the  other,  into  the 
mortar.  In  this  way  the  shuck  is  beaten  off 
the  paddy,  and  then  separated  from  the  rice  by 


28 


FROM  DARKNESS  TO  LIGHT. 


the  wind,  or  by  dexterously  tossing  it  up  from 
a fan  made  of  bamboo-splints,  and  shaped  some- 
thing like  a scoop-shovel.  The  oil-seeds,  after 
being  pounded,  are  taken  out  and  boiled  in 
water ; and  when  cooled  the  oil  is  strained  off. 

We  will  now  go  to  the  Sudras’,  or  artisans’, 
hamlet.  The  first  houses  belong  to  goldsmiths, 
and  are  built  like  the  Chetties’  houses.  The 
washermen  and  potters  live  in  those  houses  a 
few  feet  back  from  the  street.  You  can  al- 
ways tell  where  they  are  by  the  donkeys  about 
their  doors  and  yards,  which  the  washermen 
use  to  carry  clothes  to  and  from  the  place  of 
washing  ; and  the  potters,  to  bring  the  clay  for 
the  wares  they  make,  which  they  frequently  go 
some  distance  to  obtain. 

Now  we  are  at  the  old  home  of  Lukshmiah. 
His  father  is  a leading  man,  and  is  a brother  of 
the  moonsiff,  or  village  magistrate,  which  is  an 
hereditary  office.  He  is  a farmer  of  the  Kum- 
ma  caste,  one  of  the  highest  of  the  numerous 
subdivisions  of  the  Sudra  caste.  The  house, 
or  houses, — for  there  are  four  of  them,  — are 
surrounded  by  a high  mud  wall,  which  encloses 
them  within  a court.  The  long  seat  at  the 
entrance  is  made  of  mud  and  stone ; and  here 


LUKSHMIAH'S  HOME  AND  FRIENDS.  2g 


the  men  meet  their  friends  on  pleasant  even- 
ings, and  chat  and  smoke.  Uppiah  Naidu, 
Lukshmiah’s  father,  sees  us,  and  comes  smil- 
ingly to  greet  us.  He  is  a tall,-  fine-looking 
man,  with  an  open  countenance,  whom  you  like 
at  once.  Had  he  been  educated  in  a Christian 
land,  you  would  not  fear  to  trust  him  in  any 
thing.  He  is  a widower.  Seetama,  his  wife, 
evidently  a superior  woman,  to  whom  he  was 
greatly  attached,  died  about  two  years  ago ; 
and  he,  with  his  eldest  son,  lives  in  the  first 
or  largest  house.  An  older  brother,  Babiah 
Naidu  the  moonsiff,  and  his  wife  Mungama, 
live  in  the  corner  house.  A younger  brother, 
and  his  wife  Soobama,  live  in  the  third  house  ; 
while  some  relatives  engaged  as  helpers  occupy 
the  other  building.  The  court  is  used  in  com- 
mon. 

The  brothers  of  Uppiah  Naidu  are  good  men 
for  Hindus,  but  with  less  force  of  character 
and  intellectual  capacity  than  he.  You  can 
see  that  Mungama  is  a kind-hearted,  trusting, 
motherly  woman,  and  is  evidently  greatly  hon- 
ored by  all  the  family.  Soobama,  the  wife  of 
Uppiah  Naidu’s  younger  brother,  is  of  a very 
different  temper  from  her  sister-in-law.  Her 


30 


FROM  DARK  MESS  TO  LIGHT. 


thin,  sharp  nose,  small,  piercing  eyes,  and  ever- 
changing  expression  of  countenance,  indicate 
a peculiar  character,  and  a probability  that  she 
sometimes  makes  her  husband  and  all  about 
her  very  uncomfortable.  Ramiab,  the  eldest 
son  of  Uppiah  Naidu,  is  somewhat  lacking  in 
force  of  character  and  ability  to  excel.  He  is 
a good-natured,  hard-working  man,  but  not  fit- 
ted for  a leader,  and  all  feel  that  he  can  never 
take  his  father’s  place  ; which  was  one  of  the 
chief  causes  of  the  father’s  grief  when  his  son 
Lukshmiah  became  a Christian. 

Let  us  look  about.  In  the  yard  adjoining 
the  court,  there  are  three  yoke  of  bullocks. 
Telugu  farmers  reckon  their  wealth  by  the  num- 
ber of  oxen,  hence  Uppiah  Naidu  must  be  a 
well-to-do  man.  Those  pits  in  the  ground,  ten 
or  twelve  feet  deep,  are  not  wells,  but  places 
in  which  they  store  grain.  Chaff  or  straw  is 
laid  around  the  edges,  and  the  grain  poured  in 
and  then  buried,  just  as  farmers  in  new  parts 
of  America  bury  their  potatoes  to  keep  them 
from  freezing  during  the  winter.  It  is  not  to 
keep  the  grain  from  freezing,  that  the  Telugus 
bury  it,  for  we  never  have  any  frost  here ; but 
grain  is  thought  to  be  more  wholesome  after  it 


LUKSHMIAIPS  HOME  AND  FRIENDS.  3 I 


has  been  buried  a while,  and,  besides,  when  un- 
der ground,  it  is  secure  from  thieves. 

In  the  court  by  the  oxen,  are  ploughs,  — 
which  are  only  crooked  sticks  shod  with  iron, 
— seed-drills,  and  carts,  the  wheels  of  which 
are  made  of  planks,  also  the  ropes  and  wheels 
by  means  of  which  the  oxen  lift  the  water  from 
the  wells  to  irrigate  the  land.  There  are 
wooden  pitch-forks,  curiously  shaped  hoes  and 
axes,  spinning-wheels  for  cotton  thread,  stone 
mortars  and  pestles  for  pounding  paddy  and 
castor-oil  beans,  cots  (which  are  always  put  in 
the  sun  during  the  day),  chickens,  and  children. 
Things  look  rather  confused  to  us  ; but  Uppiah 
Naidu  and  his  family  think  every  thing  in  per- 
fect order.  Let  us  go  on,  for  the  sun  is  get- 
ting hot.  We  shall  have  occasion  to  see  the 
family  again  before  we  leave.  Uppiah  Naidu 
has  brought  us  some  sweet  milk,  and  also  some 
buttermilk  : as  this  is  considered  the  highest 
family  etiquette,  we  must  take  some.  We  will 
then  say  our  salaams,  and  go  to  our  camp. 

That  is  a shrine  to  the  god  Ramaswamy 
which  we  just  passed.  Generally  the  shrines 
to  Ramaswamy,  and  to  Polarumma,  Ma  Luk- 
shmi,  Bungaramma,  and  Narasimha,  found  in 


32 


FROM  DARKNESS  TO  LIGHT. 


villages,  are  small,  rude  structures,  eight  or  ten 
feet  square,  and  six  or  eight  feet  high,  built  of 
stone  and  mud,  and  whitewashed  like  this  one. 
The  image  inside  may  show  considerable  art ; 
but  most  of  them  are  rude  affairs,  and  fre- 
quently only  rough  stones,  daubed  over  with 
red  or  white  clay  and  saffron. 

Those  people  in  the  bamboo  huts  are  called 
Yerukula.  They  wear  but  little  clothing,  and 
are  probably  the  remains  of  an  aboriginal  tribe. 
They  lead  a wandering  life,  camping  a few  days 
in  a place,  taking  their  huts  and  fowls  with 
them  on  the  backs  of  donkeys,  the  pigs  and  dogs 
following.  They  profess  to  live  by  making  bas- 
kets of  bamboo-splints,  but  are  great  thieves. 
They  are  the  gypsies  of  India.  We  have  a few 
noble  Christians  living  in  the  Madega  hamlet, 
away  to  the  south,  there ; but  you  will  make 
their  acquaintance  hereafter.  I may  say  now, 
that  the  Christians  and  Madegas  and  Malas 
live  in  houses,  and  in  a similar  manner  to  the 
Sudras  whom  we  have  just  visited  ; but  many 
of  them  are  not  as  well  off  as  Uppiah  Naidu, 
and  hence  they  have  smaller  houses  and  fewer 
comforts. 

We  are  at  our  tent ; and  it  is  yet  early. 


LUKSHMIAH'S  HOME  AND  FRIENDS.  33 


Should  we  visit  the  village  an  hour  from  now, 
we  should  not  see  so  many  people.  The  Sudras 
or  artisans,  after  partaking  of  a light  meal  of 
rice,  or  some  cooked  grain  and  milk  or  condi- 
ments, go  to  their  work.  The  farmer  goes  to 
the  fields  ; the  washerman  to  the  tank,  to  wash 
the  clothes  by  beating  them  over  a long,  smooth 
flat  stone  in  the  edge  of  the  water ; the  potter 
to  his  clay,  to  beat  it  out  for  pots  ; the  iron- 
smith  to  his  bellows  ; and  the  goldsmith  to  the 
veranda  in  the  front  of  his  house,  where,  de- 
spite his  rude  tools,  he  produces  silver-ware  of 
such  clever  workmanship  that  it  commands  the 
admiration  of  the  jewellers  of  the  world.  At 
noon  all  will  partake  of  another  light  meal,  and 
sit  and  chat,  or  sleep  an  hour  or  two  in  the 
shade,  and  then  go  to  their  work  again.  At 
dark  they  will  suspend  work  ; and  after  an  hour 
or  so  spent  in  talking  of  the  events  of  the 
day,  and  any  news  from  relatives  and  friends, 
they  will  partake  of  the  hearty  meal  of  the  day, 
consisting  of  rice,  or  some  kind  of  grain,  and 
curry,  which  is  the  universal  accompaniment  of 
rice  in  India.  It  is  composed  of  a variety  of 
spices,  with  a large  proportion  of  red  peppers. 
This  is  cooked  with  meat,  or  eggs,  or  vegeta- 


34 


FROM  DARKNESS  TO  LIGHT. 


bles,  in  the  form  of  a thick  gravy,  which  is 
poured  over  the  rice,  the  whole  being  then 
eaten  with  the  hand.  The  food  of  a Hindu,  to 
be  palatable,  must  be  hot.  The  evening  meal 
finished,  all  indulge  in  smoking  cigars  for  a 
little  while,  then  retire  at  an  early  hour. 


CHAPTER  III. 


CEREMONIES  AT  LUKSHMIAH  S BIRTH. 


NE  morning,  about  the  year  1858,  there 
was  an  unusual  commotion  in  Ahmu- 
dala.  The  men  smiled,  and  made  lower 
salaams  to  each  other  than  was  their  wont. 
The  women  gathered  in  groups  at  the  wells, 
where  all  local  gossip  is  heard  and  discussed ; 
and  even  the  children  looked  happy  and  ex- 
pectant, for  now  that  Uppiah  Naidu  had  a 
young  son  in  his  house,  and  the  child  was 
strong  and  well,  and  also  Seetama  his  mother, 
would  not  the  kind  father  give  them  some 
sweetmeats  ? There  was  room  for  hope ; and 
that,  even,  will  make  a Hindu,  as  well  as  an 
American  boy,  happy  for  one  day  at  least. 

Uppiah  Naidu’s  wish  had  been  gratified. 
Although  he  had  one  son,  yet  he  did  not  prom- 
ise to  make  a man  of  strong  mind.  In  fact,  he 

35 


36 


FROM  DARKNESS  TO  LIGHT. 


was  thought  to  be  almost  idiotic  ; and,  having 
been  born  on  an  unlucky  day,  the  gods  and 
fate  were  against  him.  Uppiah  Naidu  and 
Seetama  had  longed  for  another  son,  and  had 
often  prayed  to  the  god  Ganesa,  and  given  pres- 
ents to  him,  that  their  desire  might  be  grati- 
fied ; and  now  it  was  even  as  they  wished. 
Another  son  had  come  ; which  fact  assured  the 
father  that  his  name  would  be  perpetuated,  — a 
thought  dear  to  every  Telugu,  — and  that  the 
leading  position  which  he  held  among  his  fel- 
low-villagers would  not  pass  to  others.  Now  he 
need  not  dread  old  age,  because  this  son  would 
care  for  him  ; and  when  he  should  depart,  as 
had  his  fathers,  this  son  would  follow  him  to 
the  grave,  and  weep  over  it,  and  yearly  revisit 
it  to  burn  incense  and  worship  him  there. 

As  soon  as  the  women  of  Seetama’s  caste 
and  a few  other  intimate  friends,  including  the 
wife  of  Kristna  Row,  the  kumam,  had  brought 
the  day’s  supply  of  water,  and  had  given  their 
husbands  and  sons  their  early  breakfast,  they 
hurried  to  the  house  of  Uppiah  Naidu  to  con- 
gratulate Seetama,  and  to  see  the -new  son. 
Seetama  was  a general  favorite,  and  often  inter- 
ceded with  her  husband  when,  as  a leading 


CEREMONIES  AT  LUKSHMIAH'S  BIRTH.  37 


man,  or  on  behalf  of  the  moonsiff,  he  had  repri- 
manded them,  or  tried  their  sons  for  real  or 
imaginary  offences  against  unfriendly  parties. 

These  women  in  their  ignorance  meant  well 
when  they  admonished  Seetama  to  pray  to 
Ganesa  constantly,  and  cautioned  the  nurse  to 
be  very  careful  and  not  leave  the  child  in  the 
dark,  and  told  her  to  be  sure,  after  lighting  the 
lamp  in  the  evening,  to  move  it  in  a circle 
around  the  child  three  times,  and  then  touch 
the  ground  with  it,  and  afterwards  put  it  in  the 
niche  in  the  wall,  and  worship  it.  By  doing 
this,  evil  spirits  would  be  kept  away  by  night. 
And,  that  evil  spirits  might  not  harm  the 
child  by  day,  they  admonished  the  nurse  over 
and  over  to  be  sure,  after  bathing  the  child  in 
the  morning,  to  take  some  of  the  dust  from  the 
bottom  of  her  foot,  and  put  it  on  the  child’s 
forehead.  Soobama,  who  was  now  in  her  ele- 
ment, assured  all  the  friends  that  she  should 
see  to  it  that  nothing  was  left  undone,  and  that 
all  the  rules  of  their  caste  would  be  observed, 
and  the  gods  propitiated.  Every  visitor  had 
some  advice  to  give  ; and  all,  of  course,  declared 
the  baby  to  be  uncommonly  handsome,  and  the 
very  image  of  both  father  and  mother. 


38 


FROM  DARKNESS  TO  LIGHT. 


When  their  friends  were  gone,  Seetama  and 
the  babe  were  left  alone  in  a small  room. 
True,  the  nurse  was  attentive,  and  occasionally, 
notwithstanding  the  rules  of  caste,  Uppiah 
Naidu  came  to  the  door,  and  inquired  kindly 
about  his  wife.  But  for  three  days  poor  See- 
tama was  allowed  nothing  to  eat,  and  nothing 
to  drink  save  tepid  water.  On  the  fourth  day 
a porridge,  made  of  rice  and  some  condiments, 
was  given  to  her ; but  this  was  allowed  only 
once  a day.  When  the  child  was  nine  days  old 
the  women,  friends  of  the  family,  came  again, 
each  carrying  a pot  of  water  and  some  fuel. 
Each  walked  into  the  Court  before  Seetama’s 
room,  made  a fire,  heated  the  water  until  it  was 
tepid,  then  in  turn  they  poured  the  water  over 
the  mother,  meantime  rubbing  her  with  their 
hands,  chanting  songs  of  praise  to  some  favor- 
ite god,  and  imploring  blessings  on  Seetama 
and  her  son.  After  this  ceremony  was  com- 
pleted, four  stones  were  brought,  and  placed 
before  Seetama ; large  leaves  instead  of  plates, 
on  which  were  cooked  rice  and  pieces  of  money, 
were  placed  before  these  stone  idols,  which 
Seetama  worshipped  : she  was  then  considered 
purified,  and  could  leave  her  room,  and  mingle 
with  caste-people. 


CEREMONIES  AT  LUKSHMIAH'S  BIRTH.  39 


As  soon  as  Seetama  was  pronounced  clean 
by  the  women,  she  rose,  dressed  herself  in  her 
best  clothes,  put  on  her  jewels,  and  prepared  to 
entertain  all  her  female  friends  ; for  according 
to  the  rules  of  their  caste,  which  may  not  be 
broken  with  impunity,  a feast  must  now  be 
served  to  all  of  them. 

After  this  feast  was  over,  the  Brahmin  astrol- 
oger, who  had  been  called  from  Podala,  a large 
town  a few  miles  away,  came  to  write  the 
child’s  horoscope,  and  give  it  a name.  He 
carefully  inquired  the  day  and  hour  of  the 
child’s  birth,  and  then  professedly  went  into  a 
long  calculation  to  see  what  planets  were  in 
conjunction  on  that  day  and  hour.  But  at 
last,  rising,  he  said  that  the  day  of  birth  was 
unlucky,  and  that  for  fifteen  days  the  parents 
and  friends  must  worship  Ganesa,  and  give 
presents  to  Brahmins,  that  they  might  feast 
and  rejoice,  and,  by  prayers,  get  the  unlucky 
day  changed. 

Uppiah  Naidu  and  Seetama  were  sad.  Their 
son,  whom  they  had  doted  on  for  these  nine  days, 
had  been  born  at  an  unlucky  time.  They  be- 
lieved, it  is  true,  that  the  astrologer  and  other 
Brahmins  might  get  the  unlucky  hour  changed  ; 


40 


FROM  DARKNESS  TO  LIGHT. 


but  then,  what  if  they  should  not  ? They  deter- 
mined, however,  to  do  their  best : Ganesa  was 
worshipped  daily,  and  feasts  made  to  his  honor. 
Presents  of  fine  clothes  and  money  were  sent 
to  the  astrologer ; and  grain,  clarified  butter, 
and  sweetmeats  were  sent  liberally  to  all  the 
Brahmins  in  Ahmudala,  and  to  Kristna  Row 
a double  portion.  On  the  fifteenth  day  after 
the  first  visit,  the  astrologer  came  again.  The 
marks  on  the  child’s  forehead,  and  on  the  palms 
of  the  hand,  and  the  skull,  were  examined  care- 
fully ; and  again,  after  repeating  his  prayers  in 
Sanscrit,  the  astrologer  consulted  his  books. 
Uppiah  and  Seetama  and  all  their  friends,  with 
great  anxiety,  awaited  the  result. 

At  last  the  calculations  were  over,  and  the 
conclusion  was  reached.  The  prayers  of  the 
Brahmins  and  feasts  to  Ganesa  had  prevailed, 
and  the  day  of  the  child’s  birth  was  declared 
now  to  be  propitious.  Then  he  proceeded  to 
write  out  the  horoscope  of  the  child,  which 
told  how  many  times  he  would  escape  a violent 
death  by  snakes,  tigers,  and  robbers ; whether 
he  would  be  rich  or  poor,  lucky  or  unlucky ; 
and  how  long  he  would  live.  Of  course,  now 
that  the  day  had  been  made  propitious,  the 


CEREMONIES  AT  LUKSHMIAH'S  BIRTH.  4 1 


horoscope  was  not  lacking  in  predictions  of 
good.  The  child  was  to  excel  his  father  in 
wisdom,  his  mother  in  goodness  and  beauty, 
and  was  to  be  made  a moonsiff  in  some  village. 
It  also  said  that  the  fields  over  which  he  walked 
would  produce  a bountiful  harvest,  and  that  he 
would  accumulate  wealth,  have  many  honorable 
sons  and  fair  daughters,  and  die  at  a good  old 
age,  mourned  by  everybody.  The  horoscope 
was  read  aloud,  and  then  delivered  to  the  de- 
lighted father  and  mother ; and  the  astrologer 
in  exchange  received  a bag  of  silver  rupees. 
After  this  the  child  was  consecrated  to  the  god 
Lukshmanaswamy  by  the  wish  of  his  aunt  Soo- 
bama,  and  was  named  Lukshmiah  in  honor 
of  his  patron  god. 


CHAPTER  IV. 

lukshmiah’s  presentation  to  the  god. 

HEN  little  Lukshmiah  was  about  three 
months  old,  Seetama  told  her  husband 
that  the  time  had  come  when  their  son 
should  be  presented  before  his  patron  god. 
Uppiah  Naidu  was  not  lacking  in  zeal  for  his 
religion  and  the  customs  of  his  ancestors ; but 
he  pleaded  that  he  was  very  busy  superintend- 
ing the  sowing  of  his  fields,  and  assisting 
Kristna  Row  and  the  moonsiff  in  collecting 
and  forwarding  the  taxes  ; and  as  it  would  take 
a month  to  go  to  Budrachalem,  and  perform 
the  ceremonies,  he  asked  if  they  would  not 
better  delay  for  a time.  Seetama  felt  disap- 
pointed, and  urged  that  they  should  lose  no 
time  in  presenting  their  son  to  the  god,  whose 
favor  would  thus  be  more  readily  gained.  Up- 
piah Naidu  went  away,  saying  that  her  words 

42 


LUKSHMIAH'S  PRESENTATION. 


43 


were  judicious,  and  that  he  would  see  what 
could  be  done.  When  the  women  were  alone, 
Seetama  told  Mungama  and  Soobama  what 
she  had  proposed  to  her  husband.  They  all 
agreed  that  the  delay  would  not  be  well ; for 
the  god  Lukshmanaswamy  was  more  important 
than  Government,  and  they  feared  that  perhaps 
some  of  their  village  people,  who  were  a little 
jealous  of  Uppiah  Naidu’s  good  fortune,  would 
laugh,  and  say  that  the  child  was  not  presented 
to  its  god  because  its  parents  were  too  poor  to 
give  the  customary  present  to  the  priest.  This 
last  might  have  been  a strong  motive  for  See- 
tama’s  urgency ; for,  when  the  parents  of  a 
child  cannot  afford  the  expense  of  going  to  the 
temple,  the  child’s  head  must  be  shaven,  and 
the  hair,  tied  in  a cloth,  must  be  hung  to  the 
peak  of  the  roof  of  the  house  until  sufficient 
money  is  obtained.  But  until  the  child’s  hair 
has  been  presented  to  the  priests,  the  fee  given, 
and  the  idol  worshipped,  the  child  may  not  par- 
ticipate in  any  festival. 

In  the  evening,  after  Uppiah  Naidu  had  fin- 
ished his  supper,  — which  Seetama  took  care 
should  be  a good  one,  such  as  he  liked,  — and 
the  men  were  all  seated  in  the  court  taking  the 


44 


FROM  DARKNESS  TO  LIGHT. 


usual  smoke  before  retiring  for  the  night,  See- 
tama  asked  Uppiah  Naidu  what  he  had  decided 
about  presenting  their  son  to  the  idol.  Soo- 
bama  and  Mungama  were  both  present  ; and 
Mungama  remarked,  in  her  quiet  way,  that 
there  ought  not  to  be  any  delay  in  presenting 
the  child  to  his  patron  god.  Soobama  asserted 
that  the  brother  of  the  moonsiff  of  Ahmudala 
should  not  delay  an  hour  on  account  of  work, 
to  do  according  to  the  traditions  of  caste.  It 
would  be  a shame,  and  would  cause  remark ; 
the  good  name  of  the  family,  kept  honorable 
by  the  sacrifices  and  offerings  of  their  an- 
cestors, and  still  respected  by  the  gods,  would 
be  injured;  and  then  the  patron  god  himself 
might  be  angry  with  them.  All  remembered 
instances  when  the  parents  had  neglected  their 
duty,  and  the  child  died  or  turned  out  badly. 

“At  any  rate,”  put  in  Seetama,  “we  all 
love  our  boy.  He  is  the  eyes'of  his  father  and 
mother,  and  a favorite  with  you  all.  The 
astrologer  says  that  he  is  to  be  a man  of  impor- 
tance, and  to  be  in  favor  with  gods  and  men. 
Shall  we  then,  while  he  is  a child,  slam  the 
door  in  the  face  of  fate  ? ” 

The  women  had  gained  their  point ; and 


LUKSHMIAH'S  PRESENTATION.  45 

before  the  cigars  were  thrown  away  it  was 
decided  to  consult  with  the  priest  of  the  local 
temple  of  Lukshmanaswamy,  and  then  to  act 
as  he  should  direct.  The  next  morning  Uppiah 
Naidu  was  awakened  early  by  his  wife ; and 
just  after  the  morning  star  appeared  he  repaired 
to  the  temple,  and  found  that  the  priest,  about 
starting  for  his  morning  ablution,  would  not 
stop  to  converse.  Uppiah  Naidu  went  away  to 
see  some  men  who  had  not  yet  paid  their  taxes, 
and  after  an  hour  returned  to  the  temple.  The 
priest  had  bathed,  and  put  three  marks  on  his 
forehead  to  show  that  he  was  a worshipper  of 
Vishnu,  and  that  he  had  performed  his  daily 
ablution,  and  said  his  morning  prayers,  and 
therefore  was  ready  to  attend  to  the  business 
of  the  day.  Uppiah  Naidu  told  him  what  he 
wanted,  and  added,  that,  as  it  was  nearly  two 
hundred  miles  to  Budrachalam,  he  would  like 
to  perform  the  ceremony  in  Ahmudala,  if  that 
would  be  acceptable  to  the  god.  After  some 
time  spent  in  contemplation,  the  priest  raised 
his  eyes,  and  said,  — 

“ Budrachalam  was  the  birthplace  of  Luksh- 
manaswamy, whose  priest  I am.  The  great 
temple  where  he  now  delights  to  stay  is  there. 


1 


46 


FROM  DARKNESS  TO  LIGHT. 


The  high  priest  is  there.  This  is  only  a local 
temple,  and  the  like  of  it  is  in  nearly  every  vil- 
lage of  South  India.  It  is  not  proper  for  the 
great  ceremonies  of  the  rich,  and  for  the  sacred 
locks  of  his  worshippers  to  lie  in  these  local 
places.  Hence  ultimately  you  must  go  to 
Budrachalam,  and  take  the  locks  of  hair  from 
your  child’s  head  there,  and  deliver  them  with 
proper  ceremonies  and  presents  to  the  high 
priest.  But  as  the  place  is  distant,  and  your 
work  urgent,  my  most  noble  master  will  excuse 
you  for  the  present,  if  you  perform  your  cere- 
monies here,  and  then  make  a feast  for  three 
days  to  his  honor,  with  music  and  dancing  in 
yonder  grove.” 

This  meant  a large  expense,  but  Uppiah 
Naidu  knew  there  was  no  appeal.  The  priest 
must  be  obeyed,  or  else  his  child  might  be 
destroyed.  He  went  to  his  house  with  a look 
of  sadness  on  his  face  ; for  he  knew  not  how 
to  meet  the  expense  of  the  three-days’  feast. 
Seetama  was  alarmed  when  she  saw  her  hus- 
band’s look,  and  eagerly  asked  what  was  the 
matter.  He  told  her  all ; and,  after  a long  talk 
with  his  brothers,  it  was  decided  to  commence 
the  ceremony  the  next  day. 


L UKSHMIAH'S  PRESENTA  TION. 


47 


The  next  morning,  at  an  early  hour,  the 
family  barber  made  his  appearance  with  a sharp 
razor.  Little  Lukshmiah’s  head  was  to  be 
shaved.  He  was  held  by  his  mother;  but  he 
evidently  did  not  fancy  this  part  of  the  cere- 
mony, for  he  screamed  fearfully.  But  his  head 
was  at  last  shaven  clean  ; and  Seetama  took  the 
tiny  black  locks,  and  tied  them  up  carefully  in 
a new  white  cloth.  The  whole  family  then 
went  in  procession  to  the  temple  of  Luksh- 
manaswamy.  The  priest  was  called,  and  the 
locks  of  hair  were  delivered  to  him  temporarily 
for  safe  keeping.  At  the  same  time  Uppiah 
Naidu  gave  to  him  a purse  of  money. 

After  this,  all  were  led  to  the  temple,  and 
the  child  was  placed  before  the  idol.  The 
palms  of  the  child’s  hands  were  put  together, 
and  then  raised  to  its  forehead.  Its  body  was 
then  made  to  bow  down  to  the  ground ; when 
this  was  done,  all  worshipped  the  idol  as  the 
child  had  been  made  to  do.  Then  the  priest 
took  a bell-shaped  brazen  cup,  and  placed  it, 
bottom  down,  first  on  the  child’s  head,  and  then 
on  the  bare  head  of  each  of  the  company.  All 
then  went  to  the  grove  indicated  the  day  before 
by  the  priest,  and  commenced  the  festival  of 


48 


FROM  DARKNESS  TO  LIGHT. 


music  and  songs  and  dancing,  in  honor  of 
Lukshmanaswamy,  as  directed  by  the  priest. 
For  two  days  and  two  nights,  there  was  but 
little  sleep  and  little  work  in  Ahmudala.  All 
turned  out  to  honor  their  popular  fellow  towns- 
man. On  the  morning  of  the  third  day  Luksh- 
manaswamy was  said  to  be  satisfied  with  the 
honors  paid  to  him,  and  all  returned  to  their 
homes  and  work. 


CHAPTER  V. 

TEACHINGS  OF  HINDUISM. 

EETAMA  watched  over  her  son  very 
carefully.  When  it  was  necessary  for 
her  to  go  to  the  bazaar,  or  to  the  well 
for  water,  she  placed  little  Lukshmiah  in  care 
of  either  Mungama  or  Soobama;  charging  them 
to  be  careful  and  not  let  him  creep  to  places 
where  scorpions  might  sting  him,  or  allow  harm 
to  come  to  him  in  any  way.  She  carefully 
observed  all  the  rites  of  her  caste,  remember- 
ing each  evening  to  worship  the  light  after 
moving  it  around  the  child’s  head.  Silver 
images  of  Hanuman,  the  monkey-god,  and  of 
Kristna,  were  tied  around  his  body  and  neck, 
that  those  gods  might  help  ward  off  the  evil 
spirits  which  are  the  great  dread  of  most  Hin- 
dus. If  the  child  sneezed,  Seetama  or  Sooba- 
ma, or  whoever  heard  the  noise,  would  ejaculate 


49 


50 


FROM  DARKNESS  TO  LIGHT. 


“ Suthyam,”  which,  thus  used,  means  “ May 
good  only  come  ! ” or  “ Good  will  come.”  If 
the  little  Lukshmiah  yawned,  they  snapped 
their  fingers,  which  they  supposed  would  coun- 
teract any  harm  which  he  might  have  received 
while  yawning ; for  evil  spirits,  ever  lurking 
around,  might  have  gained  an  entrance  into 
him  while  his  mouth  was  open.  When  Luksh- 
miah was  older,  and  came  into  the  house  from 
play,  a cup  of  lime-water  and  saffron,  in  which 
were  dropped  a few  grains  of  rice,  was  waved 
before  him,  and  then  thrown  into  the  street  as 
an  offering  to  any  unknown  god  that  might 
have  seen  the  child,  and  meditated  evil  against 
him. 

During  the  eclipses  of  the  sun  and  moon,  — 
which  are  caused,  it  is  supposed,  by  the  great 
snake  trying  to  swallow  them,  — Seetama  care- 
fully fasted  herself,  and  kept  food  from  Luksh- 
miah, fearing  that  it  would  turn  to  worms,  un- 
til the  Brahmin  family  priest  had  announced 
that  the  muntras  of  Brahmins  had  prevailed, 
and  that  the  snake  had  gone  back  to  his  own 
place.  Besides  these  minor  precautions,  every 
evening  after  bathing  her  child  she  took  him  to 
the  temple,  and,  seating  him  before  the  image 


TEACHINGS  OF  HINDUISM. 


51 


of  Lukshmanaswamy,  caused  him  to  worship  it 
as  when  he  was  first  presented  to  it.  As  soon 
as  Lukshmiah  was  of  sufficient  age  to  under- 
stand a little,  the  mother,  or  Soobama  (for  some- 
times she  would  go  instead  of  Seetama),  after 
setting  him  in  a position  near  the  idol,  would 
say,  “ See  our  god,  see  our  god,  see  how  big 
and  wonderful  he  looks  ! He  is  our  preserver  ; 
we  can  do  nothing  without  him : worship  him, 
worship  him,  dear  ! ” 

But  other  gods  were  not  neglected.  The 
shrines  dedicated  to  Ma  Lukshmi  the  goddess  of 
cholera,  and  to  Polarumma  the  goddess  of  small- 
pox and  other  skin-diseases,  and  the  temple 
of  Ramaswamy  the  brother  of  Lukshmanaswa- 
my, and  many  others,  were  frequently  visited ; 
while  every  evening  when  the  moon  appeared 
it  was  worshipped.  Seetama  occasionally  took 
milk  and  clarified  butter  to  white-ant  hills,  in 
which  cobras,  the  most  venomous  of  snakes, 
frequently  live  ; and,  after  walking  three  times 
around  the  hill,  poured  the  milk  and  clarified 
butter  into  clay  plates,  and,  with  her  hands 
raised  to  her  forehead,  prayed  that  when  the 
cobra  inside  partook  of  these,  the  deity  Naga- 
rapamma  would  be  propitiated,  and  keep  all 
snakes  from  biting  her  child, 


52 


FROM  DARKNESS  TO  LIGHT. 


Once  a year  the  agricultural  implements 
used  by  the  family  were  put  in  a heap  in  the 
court,  and  worshipped.  Once  a year,  also,  the 
whole  family  went  to  the  place  where  their  an- 
cestors were  buried,  accompanied  by  the  Brah- 
min family  priest,  and  burned  incense  and  said 
muntras.  Afterwards  a feast  was  made  at 
home,  to  which  a number  of  the  leading  men 
of  the  village  were  invited.  At  other  times, 
when  there  was  a scarcity  of  water  in  the  tank 
or  wells,  or  when  the  rains  were  withheld,  or 
when  too  much  rain  came,  Gungama,  the  god- 
dess of  water,  was  worshipped.  And  then  there 
were  Nundiswamy,  and  sacred  bulls,  and  gods 
and  goddesses  without  number,  none  of  which 
could  be  slighted  with  impunity.  The  good 
were,  worshipped  that  they  might  be  kindly 
disposed  and  help  the  worshipper  ; and  the  bad, 
through  fear  of  injury  they  might  do  if  neg- 
lected or  despised. 

In  the  evening  and  after  the  midday  meal, 
Seetama,  Soobama,  and  their  visitors  would 
gather  all  the  children  belonging  to  the  family, 
ten  or  twelve  in  all,  and  tell  these  stories  of 
visions,  and  gods  and  goddesses  : — 

“Brahmins  tell  us  that  the  origin  of  the  name 


TEACHINGS  OF  HINDUISM. 


53 


of  Nellore  district  was  on  this  wise.  Once 
there  was  a chief  by  the  name  of  Mukkanti 
Reddi,  who  had  large  herds  of  cattle.  The 
soul  of  a Brahmin  woman  entered  into  one  of 
the  cows.  The  cow  had  a revelation  that  Siva 
had  appeared  on  earth  in  the  form  of  a lingum  ; 
and  she  daily  resorted  to  this  stone,  situated 
under  a Nelli-tree  [. Philanthuz  emblica ],  and 
bedewed  it  with  her  milk.  The  owner  of  the 
cow  noticed  the  small  quantity  of  milk  she 
gave,  and  charged  the  herdsman  with  theft  or 
negligence.  Afterwards  the  herdsman  watched 
the  cow ; and,  when  he  saw  what  she  did,  he 
struck  the  stone  with  his  sword,  when  blood 
flowed  from  it.  Thereupon  the  herdsman  was 
much  frightened,  and  reported  the  circumstance 
to  his  master,  who  shortly  afterwards  had  a 
vision  in  which  he  saw  the  lingum,  and  was 
directed  to  build  a temple  on  the  spot.  The 
village,  and  afterwards  the  district,  received  the 
name  of  Nelli-ur  from  the  Nelli-tree.” 

“You  must  be  very  careful  and  not  offend 
Brahmins,  for  their  curses  are  terrible.  Our 
great  god  Vishnu  has  many  names,  and  each 
one  personifies  some  characteristic  or  deed. 
He  is  a type  of  the  sun,  and,  like  the  great 


54 


FROM  DARKNESS  TO  LIGHT. 


Brahma  and  Siva,  represents  time,  past,  pres- 
ent, and  future,  and  sometimes,  in  our  belief, 
the  earth,  the  air,  and  space.  Though  so  power- 
ful, he  was  once  cursed  by  the  Brahmin  sage 
Bhriga,  and  condemned  to  ten  mortal  births. 
He  has  already  come  nine  times,  and  he  must 
come  again  in  the  form  of  a white  horse.” 

“When  Vishnu  was  on  earth  he  did  many 
good  deeds.  Once  a gigantic  demon  and  prince 
of  the  lower  world,  named  Hirinacheren,  rolled 
up  the  earth  into  a shapeless  mass,  and  carried 
it  down  to  his  abode.  Vishnu  followed  him 
thither  in  the  shape  of  a hog,  killed  him  with 
his  tusk,  and  restored  the  world  to  its  original 
place.  In  another  incarnation,  that  of  Krishna, 
Vishnu  lifted  the  great  mountain  Govarddhana 
from  its  rocky  base,  and  for  seven  days  held  it 
on  the  tip  of  one  of  his  fingers  over  the  inhabit- 
ants of  Gokula,  as  an  umbrella  to  protect  them 
from  rain.” 

“ Many  generations  ago,  there  were  great 
kings  in  India.  One  of  these,  Priyaurat,  drove 
his  chariot  seven  times  around  the  world,  and 
by  the  indentations  of  the  wheels  scooped  out 
the  seven  concentric  oceans.  The  Brahmin 
sage  Agastya  in  three  swallows  drank  these 


TEACHINGS  OF  HINDUISM. 


55 


oceans  dry ; and  when  he  spat  it  out  again  it 
was  salt  water,  or  the  sea  next  to  this  earth. 
Nahusha,  who  had  become  a great  king,  one 
day,  by  accident,  ruffled  a lock  of  Agastya’s 
hair.  Thereupon  the  sage  cursed  him,  and 
turned  him  into  a snake.” 

“ Our  Puranas  teach  that  there  are  six 
other  continents  or  islands  in  this  world,  be- 
sides the  one  we  live  in.  These  are  separated 
from  each  other  by  as  many  seas  of  different 
liquids.  Our  island,  Jambu-dwipa,  is  in  the 
centre,  and  is  surrounded  by  salt  water.  The 
next  continent,  Plaksha-dwipa,  which  surrounds 
this  sea  of  salt  water,  is  surrounded  by  a sea 
of  sugar-cane  juice.  Next  come  the  conti- 
nents of  Shalmali,  Krisha  Krauncha,  Shaka,  and 
Pushkara  dwipas.  Beyond  this  last  continent, 
is  a continent  of  gold ; beyond  this  is  a chain 
of  mountains  called  Loka-loka ; beyond  the 
mountains  is  a land  of  darkness ; and  beyond 
all  is  the  shell  of  the  great  egg.” 

“ The  great  Mount  Meru  stands  in  the  midst 
of  the  central  continent,  Jambu,  and  is  shaped 
like  the  seed-vessel  of  the  red  lotus.  Its 
height  is  one  million  ninety-two  thousand 
miles,  and  it  extends  twenty-eight  thousand 


56 


FROM  DARKNESS  TO  LIGHT. 


miles  below  the  surface  of  the  earth.  The  cir- 
cumference of  this  mountain  at  the  earth  is 
two  hundred  and  eight  thousand  miles,  and  its 
breadth  at  the  top  is  four  hundred  and  sixteen 
thousand  miles.  It  terminates  in  three  most 
beautiful  peaks,  the  middle  one  of  which  is 
crowned  with  many  smaller  peaks.  On  the 
south  side  of  Mount  Meru  stands  the  fragrant 
Navel,  or  Jambu-tree.  The  juice  of  the  luscious 
fruit  forms  a vast  river  called  Sampunata, 
which,  after  encircling  the  wide  base  of  Mount 
Meru,  flows  toward  the  north.  All  who  drink 
of  its  waters  have  their  bodies  turned  into  gold, 
and  live  thirteen  thousand  years.” 

“ Hanuman,  the  monkey-god,  was  one  night 
gathering  plants  and  flowers  on  a mountain  for 
the  goddess  Sita.  He  was  afraid  it  would  be- 
come morning  before  he  secured  all  the  flowers 
he  wished  : so  he  seized  the  sun,  and,  putting 
the  mighty  orb  under  one  arm,  carried  it  off 
to  the  camp  of  Rama.  At  another  time  Hanu- 
man, when  he  was  aiding  Rama  to  construct 
the  mound  between  Rameshwar  and  Ceylon, 
brought  millions  of  cart-loads  of  stone  each 
trip, — a whole  mountain,  sometimes,  on  the 
end  of  each  hair  of  his  body.” 


TEACHINGS  OF  HINDUISM. 


57 


The  children  were  assured  that  whoever 
went  to  Cotapaswamy,  the  local  name  for  Hanu- 
man,  and  worshipped  him,  and  gave  a present 
to  the  priest,  and  afterwards  put  a stone  on  his 
head,  and  went  three  times  around  the  hill  on 
which  the  temple  stands,  would  neither  fall 
•sick  nor  meet  with  any  accident  for  a year. 
And  if  any  one,  after  worshipping  the  idol, 
drove  his  bullocks,  cows,  and  goats  around  the 
hill,  they  would  not  die,  but  would  increase 
rapidly,  and  that  if  this  was  done  yearly  the 
owner  would  soon  become  rich.  Instances 
were  given  to  prove  the  truth  of  this  saying, 
and  of  the  punishment  meted  out  to  any  who 
neglected  to  honor  the  god  of  the  monkeys. 

Besides  the  history  of  the  fabled  nine  incar- 
nations of  Vishnu,  the  tricks  and  amours  of 
Krishna,  the  beauty  of  Sita,  the  gallantry  and 
valor  of  Rama  her  husband,  the  need  of  the 
prayers  of  Brahmins,  and  the  horrors  that  come 
to  those  whom  they  curse,  with  all  the  won- 
derful stories  of  Hindu  mythology,  were  told 
and  listened  to  breathlessly  for  the  hundredth 
time. 

The  Hindu  doctrine  of  fate  and  transmigra- 
tion had  warm  advocates  and  willing  believers. 


58  FROM  DARKNESS  TO  LIGHT. 

If  a neighbor  died,  or  ill  fortune  came  upon 
him,  or  if  too  much  rain  came,  or  too  little,  or 
evil  of  any  kind,  Seetama  and  Soobama  and  all 
the  women  unhesitatingly  ascribed  the  cause  to 
some  god,  and  said  that  all  was  in  accordance 
with  the  unalterable  decrees  of  fate. 

They  believed  in  the  transmigration  of  souls. 
They  thought  that  they  had  existed  in  some 
form  in  the  world  before,  and  hoped,  by  doing 
well  in  this  life,  to  receive  good  in  the  next. 
They  believed,  also,  that  men  receive  good  or 
evil  here,  according  as  they  have  acted  in  their 
former  existence  ; and  that  the  highest  happi- 
ness to  any  one  is  to  be  absorbed  into  and 
become  one  with  the  supreme  being.'  Hell 
was  believed  to  consist  in  the  soul  being  sent 
into  an  inferior  animal  or  a filthy  creature. 
This  might  be  repeated  once  or  a thousand 
times,  according  to  the  sins  committed.  If  a 
man  had  money  and  servants  in  abundance,  they 
supposed  that  he  was  very  good  in  the  former 
state.  On  the  other  hand,  if  a man  was  a 
leper,  or  a lunatic,  or  blind,  or  suffering  from 
any  hereditary  disease,  it  was  supposed  to  be 
the  result  of  his  evil  deeds  in  a former  exist- 


ence. 


TEACHINGS  OF  HINDUISM. 


59 


The  children  were  daily  taught  that  it  was  a 
sin  to  kill  insects  or  any  living  thing,  because 
they  might  kill  a former  friend  of  the  family, 
or  some  other  human  being.  They  were  also 
taught  to  be  kind,  and  this  story  was  told  them  : 
“ Once  a man  wanted  a ram  to  sacrifice  to  his 
god.  He  went  to  the  fields,  and  bought  a nice 
one  of  the  shepherds.  When  he  was  taking  it 
away  he  was  not  kind  to  it,  but  beat  it  quite 
unreasonably.  At  this  the  ram  broke  out  in  a 
loud  laugh.  The  owner  was  frightened,  and 
asked  why  he  laughed.  The  ram  said,  ‘ Oh  ! 
never  mind  : it  was  nothing  much.’  But  the 
man  insisted  on  knowing  the  reason.  The  ram 
then  replied,  ‘ I am  your  property,  and  must 
do  as  you  command.  In  the  next  life  you  are 
to  be  a ram,  and  I am  to  be  a man,  and  I shall 
treat  you  as  you  now  treat  me.’  ” 

Some  other  things  were  taught  the  children 
by  Seetama,  which  will  also  bear  repeating. 
She  often  said  to  them,  “ One  sacred  book,  — 
which  one,  I do  not  know,  for  I am  a woman, 
and  cannot  read,  — speaking  of  the  next  birth, 
says,  if  any  one  steals  a Brahmin’s  property, 
he  will  be  a crocodile  or  water-snake ; if  any 
one  steals  fruit,  he  will  be  a monkey ; if  any 


6o 


FROM  DARKNESS  TO  LIGHT. 


one  steals  corn,  he  will  be  a mouse  or  a rat ; 
if  any  one  steals  oil,  he  will  be  an  insect ; 
he  who  steals  a deer  will  be  a wolf ; he  who 
steals  precious  stones  will  grow  as  grass  for  a 
thousand  times ; he  who  is  an  angry  man,  and 
takes  revenge,  will  be  a tiger  or  a lion  or  some 
ferocious  beast ; he  who  is  licentious  will  be 
an  unclean  bird,  or  a worm,  or  an  insect ; he 
who  drinks  liquor  will  have  black  teeth  ; and 
he  who  backbites  or  defames  another  shall 
have  foul  breath.” 


CHAPTER  VI. 


LUKSHMIAH  S MARRIAGE. 


3] HEN  Lukshmiah  was  about  fourteen 
years  of  age,  Seetama  thought  it  was 
time  for  him  to  be  married  ; for  among 
the  Hindus  it  is  customary  for  the  marriage- 
contract  to  be  settled  by  the  parents,  and  the 
ceremony  to  be  celebrated  while  the  parties  are 
still  children,  though  they  do  not  live  together 
till  they  are  grown  young  men  and  women. 
She  talked  the  subject  over  with  Mungama 
and  Soobama,  and  understood  the  importance 
of  getting  them  to  unite  in,  or  at  least  not 
to  oppose,  the  request  she  wished  to  make  of 
her  husband  and  his  brothers.  Mungama  was 
always  ready  to  please  her  sister,  and  Soobama 
did  not  oppose  for  various  reasons.  She  did 
not  particularly  fancy  the  humdrum,  every-day 
life  she  led,  but  relished  something  more  excit- 

6l 


62 


FROM  DARKKESS  TO  LIGHT. 


ing,  and  she  knew  that  the  ceremonies  would 
give  her  a fine  opportunity  to  display  the  new 
jewelry  her  husband  had  just  given  her ; then 
she  was  fond  of  music,  and  liked  to  see  dan- 
cing and  fire- works,  and  enjoyed  good  things 
to  eat.  Besides,  she  was  really  very  fond  of 
Lukshmiah,  her  nephew  ; and  hence  she  readily 
entered  into  Seetama’s  plans. 

“ But  what  girls  are  there  available,  from 
whom  to  select  a wife  for  our  son  ? ” asked 
Mungama.  “You  know  the  rules  of  our  caste 
must  be  followed.” 

“Of  course  they  must,”  said  Soobama.  “I 
had  not  thought  about  that.” 

“ I have  carefully  considered  the  whole  sub- 
ject,” replied  Seetama.  “I  have  three  broth- 
ers, one  of  whom  lives  in  Garla.  He  has  a 
beautiful  girl  eight  years  old,  bright  and 
comely.  The  gods  have  specially  favored  her. 
Her  form  is  like  the  antelope,  her  eyes  like  the 
fawn,  her  disposition  like  the  wild  dove,  and  I 
am  pleased  with  her.” 

“Very  good,”  said  Mungama.  “But  do  you 
think  they  will  give  her  in  marriage  to  Luksh- 
miah ? I hear  they  are  very  proud.” 

“ Perhaps  they  may  not,  but  we  can  see,” 
answered  Seetama. 


L UKSHMIA H'S  MA RRI A GE. 


63 


“ I do  not  think  there  is  any  one  too  good 
for  my  nephew  in  all  Garla,”  said  Soobama. 
“ Besides,  is  not  our  family  equal  to  theirs  ? ” 
“Yes,”  said  Mungama ; “but  they  have 
more  money  than  we  have.” 

“Well,  she  is  not  the  only  girl,”  replied 
Seetama.  “ My  other  brothers  have  daughters. 
One  is  an  affectionate  and  lovely  girl  of  ten 
years  ; but  the  other  is  only  seven,  and  is  noted 
for  her  temper  and  stubbornness.” 

Mungama  and  Soobama  both  thought  the 
younger  girl  too  young,  but  that  she  might  do 
if  neither  of  the  others  could  be  had.  It  was 
decided  that  it  would  be  best  to  act  at  once, 
because  Lukshmiah  was  of  such  an  age,  that, 
if  he  was  not  married,  idols  personifying  him 
and  his  bride  must  be  made,  and  these  must  be 
married ; else  the  gods,  being  slighted  and  an- 
gry, would  bring  evil  upon  them,  and  they 
would  have  to  make  a great  feast,  and  incur 
much  expense  to  appease  their  wrath. 

That  evening  after  supper  Seetama  told 
her  husband  and  his  brother  Babiah  Naidu 
what  she  and  Mungama  and  Soobama  had  been 
talking  about,  the  conclusions  they  had  reached, 
and  all  about  the  three  girls,  daughters  of  her 


64 


FROM  DARKNESS  TO  LIGHT. 


three  brothers.  A long  discussion  followed,  in 
which  Uppiah  Naidu  and  his  brothers  and  their 
wives  engaged  : for  women  in  this  part  of  India, 
except  here  and  there  a few,  converse  freely 
with  their  husbands  when  at  home ; and  while 
the  men  theoretically  believe  the  women  infe- 
rior to  themselves,  and  created  to  administer 
to  their  pleasure,  yet  practically  the  women  are 
loved,  and  in  the  end,  if  not  at  first,  have  their 
own  way  in  affairs  at  home,  perhaps  quite  as 
much  as  their  sisters  in  America. 

It  was  decided  that  Uppiah  Naidu  should  go 
the  next  day  to  Garla,  and  talk  with  his  wife’s 
younger  brother  Ramiah  ; and  that,  if  unsuc- 
cessful, he  should  next  go  to  the  second 
brother,  who  lived  in  Saodary ; and,  last  of  all, 
if  necessary,  to  Samanta,  to  Pulliah,  Seetama’s 
third  brother. 

As  soon  as  the  crows  began  to  caw  the  next 
morning,  the  sign  that  day  was  beginning  to 
appear,  Seetama  wakened  her  husband ; and, 
after  receiving  many  words  of  cheer  for  himself 
and  messages  for  her  brothers  and  their  fami- 
lies, he  started  on  his  errand.  His  brother- 
in-law  Ramiah  received  him  kindly,  and  Uppiah 
Naidu  soon  made  known  the  object  of  his  visit. 


L UKSHMIA  H’S  MARRIAGE. 


65 


This  was  not  unexpected ; and  hence  Ramiah 
soon  gave  an  answer.  On  account  of  his  posi- 
tion and  wealth,  and  of  the  beauty  and  many 
good  qualities  of  Ramaka  his  daughter,  he  de- 
manded that  jewels  to  the  value  of  two  hundred 
rupees  should  be  presented  to  her,  that  marriage 
ceremonies  and  feasts  be  made  which  would 
cost  a thousand  rupees,  and  stipulated  that 
Uppiah  Naidu  should  pay  all  the  expense,  and 
that  Ramaka  should  be  kept  as  the  station  of 
her  father  demanded. 

While  Uppiah  Naidu  could  not  object  to  the 
demands  of  his  brother-in-law,  yet  the  terms 
placed  the  beautiful  Ramaka  beyond  his  reach, 
for  he  could  not  command  so  much  money. 
After  partaking  of  some  refreshments,  Uppiah 
Naidu  started  for  Saodary,  where  Seetama’s 
brother  Pediah  lived.  He  made  known  his 
errand,  but  was  overheard  by  both  little  Nara- 
sama  and  her  mother.  Narasama  burst  into 
tears,  and  flung  her  arms  around  her  mother, 
and  begged  her  not  to  let  her  go,  but  to  send 
her  uncle  Uppiah  Naidu  away,  as  she  could  not 
leave  her  home.  The  mother  was  not  much 
less  moved  than  her  child  ; for  she  was  an  only 
daughter,  and  the  affection  between  them  was 
great. 


66 


FROM  DARKNESS  TO  LIGHT. 


When  Uppiah  Naidu  and  Narasama’s  father 
saw  what  a commotion  had  been  caused,  and 
how  Narasama  felt,  both  were  too  kind-hearted 
to  pursue  the  subject  further  ; for  the  Telugus 
are  not  lacking  in  love  for  their  children.  They 
assured  Narasama  that  she  should  not  be  taken 
away  from  her  mother ; and  a little  while  later, 
after  her  uncle  had  given  her  some  sweetmeats, 
and  talked  to  her  kindly,  she  dried  her  tears, 
and  was  happy  again. 

After  spending  a pleasant  evening  with  his 
relative,  during  which  time  all  the  affairs  of 
the  two  families  were  discussed,  they  retired ; 
and  early  the  next  morning  Uppiah  Naidu,  bid- 
ding the  family  good-morning  in  the  usual  way, 
with  salaams  and  a few  kindly  words,  started 
for  Samanta.  His  brother-in-law  Pulliah  gave 
him  a hearty  welcome.  The  daughter  Dilama 
was  there,  and  was  such  a girl  as  Seetama 
had  judged  her  to  be : but  she  rather  pleased 
Uppiah  Naidu  ; and  Dilama,  who  had  seen  her 
uncle  several  times,  and  had  often  heard  her 
father  and  mother  speak  of  him  and  her  aunt 
Seetama,  was  talkative. 

Uppiah  Naidu’s  errand  was  made  known,  and 
received  favorably ; and  the  terms  of  betrothal 


LUKSHMIAH'S  MARRIAGE. 


67 


were  agreed  to.  Jewelry  to  the  amount  of 
fifty  rupees  was  to  be  given  by  Uppiah  Naidu 
to  Dilama,  and  twenty  rupees,  for  any  miscel- 
laneous expenses,  to  the  father.  If,  after  the 
marriage  was  over,  all  the  twenty  rupees  were 
not  expended,  Dilama’s  father  was  to  take  the 
remainder,  and  buy  a gold  ornament  for  her 
neck.  In  short,  the  whole  expense  of  the  mar- 
riage was  to  be  borne  by  Uppiah  Naidu,  and 
he  could  expend  much  or  little  as  he  pleased. 
Uppiah  Naidu  returned  to  his  house,  and  re- 
ported what  he  had  done.  If  all  were  not  quite 
satisfied,  they  agreed  that  nothing  better  could 
be  done,  and  that  Dilama  was  fated  to  be 
Lukshmiah’s  wife. 

On  the  morning  of  the  third  day  after  Up- 
piah Naidu  returned  home,  he  and  his  oldest 
brother,  Seetama,  and  two  other  friends,  took 
the  betrothal  presents,  consisting  of  one  neck- 
jewel,  one  rich  quaka  (dress),  five  jackets,  and 
five  cocoa-nuts,  for  Dilama,  and  twelve  pounds 
of  betel-nuts,  and  one  thousand  of  the  spicy 
leaves  of  the  chavica  betel-vine,  and  set  out 
for  Samanta.  These  presents  were  all  placed 
on  clean  sheets  in  the  court  before  Pulliah’s 
house,  and  then  the  head  men  of  the  village 


68 


FROM  DARKNESS  TO  LIGHT. 


and  friends  were  invited  to  come  and  see  them. 
When  this  was  over,  the  things  designed  for 
Dilama  were  presented  to  the  delighted  child ; 
and  the  betel-nuts  and  spicy  leaves  were  count- 
ed out,  five  of  each  in  a heap.  One  heap  was 
put  aside  for  Vishnu,  another  heap  for  the  god 
Parrental,  and  a third  for  the  Rajah  or  petty 
king  who  has  the  revenue  of  Samanta.  Then, 
commencing  with  the  magistrate  of  the  village, 
each  in  turn,  according  to  his  social  standing, 
received  five  of  the  nuts  and  five  of  the  leaves 
until  all  were  gone.  Uppiah  Naidu  then  in- 
vited all  to  come  to  the  marriage  of  his  son 
and  his  brother-in-law’s  Dilama,  which  was  to 
take  place  three  days  later  in  his  own  village. 

According  to  promise,  early  on  the  morning 
of  the  third  day  after  the  presents  had  been 
delivered,  Pulliah,  with  little  Dilama,  her  moth- 
er, and  a few  friends,  started  for  Ahmudala, 
where  he  arrived  early  in  the  evening.  When 
just  at  the  edge  of  the  town,  Uppiah  Naidu, 
Seetama,  and  some  others,  with  music  and  dan- 
cers, went  out  to  meet  them,  leading  a horse 
on  which  little  Dilama  was  placed  and  then 
taken  in  procession  to  their  house,  when  all 
went  into  the  court. 


L UKSHMIA  H 'S  MA  RRIA  GE. 


6 9 


The  Brahmin  family  priest  was  in  readiness, 
and  Lukshmiah  and  Dilama  were  placed  side 
by  side.  Dilama’s  mother  stood  near  to  her, 
and  Seetama  near  Lukshmiah.  The  priest 
stood  up  before  them,  and  began  saying  mun- 
tras  (prayers  in  Sanscrit) ; while  he  was  doing 
this,  the  bridegroom  took  rice  which  had  been 
made  yellow  with  saffron  in  both  his  hands,  and 
poured  it  three  times  on  Dilama’s  head,  when 
she  in  turn  did  the  same  to  him.  All  had  been 
cautioned  not  to  sneeze  while  this  ceremony 
was  being  performed  ; because  sneezing  at  such 
a time  is  a sign  of  bad  luck,  and  the  offender 
would  be  driven  off  in  disgrace,  and  the  cere- 
mony postponed. 

After  the  muntras  were  said,  the  priest  tied 
to  the  neck  of  the  bride  a small  golden  orna- 
ment, which  is  always  a token  of  marriage,  and 
a wreath  of  chavica  betel-vine  leaves  around 
the  wrist  of  both  bride  and  bridegroom  ; after 
which  no  impure  person  or  one  of  a low  caste 
is  allowed  to  touch  them.  After  this,  the  priest 
led  them  outside  of  the  court ; and  they  wor- 
shipped the  constellation  Ursa  Major,  the  fa- 
bled wife  of  the  celebrated  sage  Vasishtha, 
which  is  always  pointed  out  as  an  example  of 


70 


FROM  DARKNESS  TO  LIGHT. 


chastity.  If  it  appears  plainly,  the  marriage  is 
thought  to  be  auspicious,  and  the  bride  and 
bridegroom  will  live  long  and  happily  together. 

Next  there  was  music  and  dancing : not  by 
the  bride  and  bridegroom,  but  by  hired  dancing- 
girls,  professionally  bad  women ; for  no  chaste 
or  respectable  woman  in  India  dances.  When 
daylight  came,  Lukshmiah  was  put  upon  a horse, 
the  bride  was  placed  behind  him,  and  they  were 
led  through  all  the  streets  of  Ahmudala.  They 
were  accompanied  by  the  musicians  with  fifes, 
flutes,  tomtoms,  and  drums,  and  by  the  dancing- 
girls  ; the  latter  walking  before  and  stopping 
every  few  rods  to  dance,  with  specially  loud 
music.  This  ceremony  lasted  five  days,  with 
no  intermission  except  when  actually  necessary 
to  eat  and  sleep.  Then  Lukshmiah  untied  the 
wreath  of  chavica  betel-vine  leaves  from  the 
wrist  of  Dilama,  who  did  the  same  for  him ; and 
the  marriage  was  declared  by  Uppiah  Naidu, 
his  brother  Babiah,  and  Dilama’s  father,  to  be 
completed  in  due  form,  according  to  the  rules 
of  caste  and  the  customs  of  their  ancestors. 


CHAPTER  VII. 

SEED  SOWN. 

OME  two  years  after  the  events  de- 
scribed in  the  last  chapter,  the  native 
preacher  Bezwarah  Condiah,  sometimes 
called  Paul,  on  his  way  from  Ongole  to  his  field 
of  labor,  passed  through  Ahmudala.  He  went 
to  the  Madega  hamlet  for  water,  and  to  rest  for 
an  hour  during  the  heat  of  the  day.  A number 
of  the  villagers  soon  gathered  about  him  to 
learn  his  name,  village,  and  occupation,  where 
he  was  going,  and  any  news  of  interest  he 
might  have.  The  Telugus  have  not,  as  yet, 
daily  papers : and  they  have  to  get  the  news  of 
the  outside  world  from  travellers  who  come 
from  the  large  towns  ; it  is  then  passed  on  from 
village  to  village  by  other  travellers,  or  by  ped- 
dlers, or  by  the  laborers  in  the  fields  on  the 
bounds  of  adjoining  villages.  Thus  every  man 

7* 


7 2 


FROM  DARKNESS  TO  LIGHT. 


is  a kind  of  a local  gazette  ; and,  strange  as  it 
may  appear,  news  travels  quite  rapidly. 

Preacher  Condiah,  as  was  his  custom,  preached 
Jesus.  He  was  listened  to  attentively,  and  was 
invited  to  stay  over  night.  He  accepted  the 
invitation,  as  it  would  give  him  a good  opportu- 
nity to  preach  in  the  evening,  after  the  people 
generally  had  come  home  from  the  fields.  The 
hamlet  contained  only  twelve  or  fifteen  houses ; 
and  these  were  of  the  Madega  caste,  or,  as  they 
are  not  included  in  the  four  great  castes  accord- 
ing to  Brahminism,  they  are  called  out-castes. 
They  were  all  cobblers  and  tanners  by  trade, 
but  worked  as  coolies  : some  of  them  owned 
small  tracts  of  ground  which  they  cultivated, 
and  were  in  reality  small  farmers.  They  are 
now  as  pure  Telugus  as  the  people  of  the  other 
castes,  but  some  time  in  the  remote  past  their 
ancestors  were  probably  degraded.  Some  think 
they  are  the  descendants  of  the  Buddhists  who 
were  spared  after  India  turned  to  Brahminism 
again.  Whether  this  is  true  or  not,  no  one  can 
tell ; but  in  some  way,  no  doubt,  their  ancestors 
so  offended  the  Brahmins  that  they  were  cursed, 
and  turned  out  from  among  caste  people.  Be 
this  as  it  may,  the  Madegas  and  another  similar 


SEED  SOWN. 


73 


caste  who  are  woodcutters,  carrying  coolies, 
and  servants,  constitute,  in  this  section  at  least, 
probably  one-fifth  of  the  population.  Preacher 
Condiah  was  formerly  a Madega,  and  so  was  at 
home  with  them. 

In  the  evening,  after  the  people  had  returned 
from  the  fields  and  eaten  supper,  Condiah  sat 
down  on  the  platform  of  the  little  shrine  of 
Ramaswamy,  and  commenced  singing  a Chris- 
tian hymn.  The  tune  was  familiar ; and,  although 
the  words  were  new  and  strange,  nearly  the 
whole  hamlet  soon  assembled,  for  the  Telugus 
are  fond  of  the  quick,  nervous  strains  of  their 
own  native  airs. 

Condiah  read  a part  of  the  fifteenth  chapter 
of  Luke,  about  the  Prodigal  Son  ; and  then  told 
them  of  the  love  of  God,  and  how  they  had  all 
gone  astray  like  the  Prodigal  Son,  how  Jesus 
came  to  seek  and  to  save  them,  and  how  he 
was  now  calling  them,  through  his  word  and  the 
speaker,  to  leave  sin  and  Satan,  and  through 
faith  in  him  to  be  reconciled  to  God. 

Condiah  was  an  impressive  speaker,  and  God 
was  with  him.  When  he  had  finished,  old  and 
young,  men  and  women,  crowded  around  him, 
anxious  to  learn  more  of  the  new  religion  which 


74 


FROM  DARKNESS  TO  LIGHT. 


seemed  to  promise  so  much  to  them.  “ But,” 
asked  they,  “if  we  embrace  this  new  religion, 
will  not  the  gods  whom  we  have  always  wor- 
shipped kill  us  ? ” 

“Idols,”  said  the  preacher,  “are  the  produc- 
tion of  men,  and  were  made  by  them.  Tell  me 
which  is  the  greater,  — the  one  who  makes  or 
creates,  or  the  thing  created  ? If  a carpenter 
and  an  iron-smith  make  a cart  or  a plough, 
which  is  the  greater,  — the  plough  and  cart,  or 
the  men  ? Or,  if  you  make  a pair  of  sandals, 
which  is  to  be  feared  and  loved,  — the  sandals, 
or  the  maker  ? ” 

“ Why,  yes  ! of  course,  the  maker  is  greater 
than  the  thing  made,  we  all  know,”  answered 
the  villagers. 

“Then,”  said  Condiah,  “consider  but  a mo- 
ment. Your  idols  were  all  made  by  a goldsmith 
or  a carpenter,  and  hence  must  be  less  than 
these  men.  But  you  do  not  fear  the  men : 
then,  why  should  you  fear  the  images  they 
make  ? Men  carry  idols,  but  the  idols  cannot 
move  themselves.  Idols  are  like  dead  bodies  : 
there  is  no  life,  or  strength,  or  power,  or  intelli- 
gence in  them.  Men  give  to  idols  every  thing 
they  have  ; and  I have  heard  that  thieves  often 





IDOLS  FROM  ONGOLE. 


SEED  SOWIV. 


75 


steal  their  golden  ornaments.  Idols  cannot  do 
either  good  or  evil.  They  have  no  more  merit 
or  sense  than  the  gold,  silver,  stone,  or  mud  of 
which  they  are  made.” 

“ But,  after  Brahmins  say  muntras  over  the 
idols,  do  they  not  have  life  ? ” asked  the  vil- 
lagers. 

“ How  can  Brahmins  give  life  ? ” asked  Con- 
diah.  “ God  only  can  give  life.  If  Brahmins 
can  give  life,  why  do  they  not  restore  life  to 
their  children  when  they  die  ? They  mourn, 
you  know,  as  you  do.  Many  Brahmins  do  not 
worship  idols.  There  is  a sect  in  Calcutta  and 
Madras,  called  the  Brahmo  Somaj,  who  have 
renounced  all  idols  and  caste  also.  Some 
Brahmins  have  also  become  Christians,  and 
now  hate  idols. 

“ A few  years  ago,  one  among  the  priests  of 
the  great  temple  of  Jaganath  at  Poori  bought  a 
Christian  tract,  and  read  it.  The  tract  taught 
the  folly  of  idolatry,  and  that  no  one  could 
gain  merit  by  worshipping  idols.  It  also  said 
that  merit  could  be  obtained  only  by  believing 
in  Jesus  Christ,  the  world’s  Saviour.  The 
priest  was  at  first  very  angry,  and  thought  to 
destroy  the  book,  but  concluded  to  keep  it  a 


;6 


FROM  DARKNESS  TO  LIGHT. 


while.  He  could  not  efface  the  impression  it 
had  made  on  his  mind ; and  he  read  the  little 
book  again  and  again. 

“ He  was  troubled,  sometimes  thinking  that 
Christianity  was  true,  and  again  that  it  could 
not  be.  Thus  weeks  passed ; and,  no  longer 
able  to  endure  the  doubts  in  his  mind,  he  de- 
termined to  know  the  truth  about  idols,  even  if 
he  lost  his  life.  Accordingly  he  went  to  the 
bazaar,  and  bought  a piece  of  iron  which  he  had 
sharpened ; and,  when  night  came,  he  crept 
alone  and  unobserved  into  the  temple.  Very 
much  frightened,  and  trembling  with  excite- 
ment, he  raised  the  iron,  which  slowly  de- 
scended, piercing  the  body  of  Jaganath,  who 
said  not  a word ; after  stabbing  the  idol  in 
various  places  with  like  result,  he  went  away 
convinced  that  such  a god  was  powerless  to 
injure  or  benefit  him.  He  afterward  renounced 
idolatry,  and  became  a preacher  of  the  gospel.” 

“ What  ! can  you  destroy  idols,  and  live  ? ” 
asked  many  at  once. 

“ Listen,  and  I will  tell  you  a true  story,” 
said  Condiah.  “ When  I was  at  school  in  On- 
gole,  six  or  seven  years  ago,  some  people  of  the 
Mala  caste,  who  were  vexed  with  the  missiona- 


SEED  SOWN. 


77 


ries,  undertook  to  annoy  us  on  Sundays  during 
service.  They  made  a festival  to  the  goddess 
Polarumma,  and  all  one  Sunday  made  such  a 
noise  with  tom-toms  and  singing  that  we  were 
much  disturbed.  The  missionary  went  down 
to  the  little  shrine,  and  asked  the  worshippers 
to  cease,  for  a time  at  least ; but  they  would 
not  listen  to  him.  A day  or  two  later,  he 
found  by  a close  survey  that  the  little  shrine 
to  Polarumma  was  just  inside  the  bounds  of  the 
mission-compound  ; and  he  wrote  a petition  to 
the  English  magistrate,  asking  that  the  shrine 
might  be  removed.  The  case  was  inquired 
into,  proved  to  be  as  represented,  and  an  order 
was  issued  by  the  magistrate  to  the  thasildar 
to  remove  the  shrine.  The  thasildar  ordered 
the  village  moonsiff  to  procure  coolies,  and  tear 
down  the  shrine,  and  carry  the  stones  into  the 
road.  For  three  days  the  moonsiff  could  not 
get  men  in  all  Ongole  to  do  this.  The  mis- 
sionaries heard  of  this,  and  sent  word  for  him 
to  come  into  the  compound,  and  draft  men  for 
the  work.  He  came,  and  called  me  and  several 
young  men  who  are  now  preachers,  and  told  us 
what  was  required.  We  went ; but  as  a large 
crowd  had  collected,  and  the  missionary  feared 


78 


FROM  DARKNESS  TO  LIGHT. 


we  might  be  assaulted,  he  went  too.  When 
the  moonsiff  went  up  to  the  shrine  to  show  us 
where  to  begin,  he  trembled  with  fear,  and 
slipped  off  his  sandals.  The  missionary  then 
said,  — 

“‘You  all  think  that  the  one  who  first 
touches  this  shrine  to  tear  it  down,  if  not  in- 
stantly killed,  will  be  afflicted  with  the  small- 
pox, and  die.  I will  take  all  the  responsibility 
myself ; for  I do  not  wish  the  moonsiff  or  my 
schoolboys  or  any  of  you  to  be  killed.  So,  if 
Polarumma  is  God,  let  her  kill  me.’  He  then 
climbed,  crowbar  in  hand,  to  the  top  of  the 
shrine ; and  while  some  of  the  people  beat 
their  breasts,  and  others  were  speechless  with 
fear,  expecting  to  see  him  fall  dead,  he  made 
the  roof  fall  in,  and  we  finished  the  rest  of  the 
work.  I am  alive  and  well,  as  are  all  those 
who  helped  me,  and  so  is  our  missionary.  I 
formerly  worshipped  many  idols ; but  I left 
them  all  years  ago,  and  none  of  them  have 
ever  done  me  any  harm.” 

“ Can  all  you  say  be  true  ? ” asked  the  eager 
listeners. 

“ Yes,  it  is  true,”  said  Condiah ; “and  let  me 
tell  you,  if  you  worship  idols,  you  are  like  chil- 


SEED  SOWN. 


79 


dren  who  in  their  play  boil  sand  for  rice,  or  like 
the  thirsty  traveller  who  seeks  water  to  quench 
his  thirst  in  a mirage  lake.  The  soul  of  man  is 
from  God,  and  can  never  be  at  peace  until  it 
finds  its  Maker,  and  rests  in  him.” 

He  talked  until  past  midnight ; and  before 
he  lay  down  to  sleep  in  the  place  where  he 
preached,  — for  the  weather  was  warm  and  dry, 
and  he  had  no  need  of  room  or  bed,  — he  had 
promised  to  remain  several  days  in  Ahmudala. 

The  days  were  spent  in  talking  to  people  of 
different  castes,  if  they  would  listen  to  him, 
and  in  preparing  for  the  evening  service  and 
the  long  talks  which  followed.  By  the  end  of 
the  fourth  day  Rungiah,  the  head  man  of  the 
hamlet,  and  his  wife  and  aunt  and  two  cousins, 
had  professed  faith  in  Jesus  as  their  Saviour. 
Two  days  more  were  spent  with  these  con- 
verts, instructing  them  in  what  they  should  do 
as  Christians.  Then  Condiah,  telling  them  to 
be  brave  and  faithful,  and  to  come  to  Ongole 
at  the  next  monthly  meeting  for  baptism,  made 
his  salaams,  and  went  on  his  way. 

At  the  monthly  meeting,  Rungiah  and  his 
little  company  were  present,  and  ready  to  tell 
what  God  had  done  for  them.  Condiah  was 


8o 


FROM  DARKNESS  TO  LIGHT. 


also  present ; and  after  due  inquiry  the  long 
lock  of  hair  on  the  top  of  the  head,  under 
which  their  god  is  said  to  dwell,  was  cut  off, 
and  they  were  baptized. 

Stormy  times  awaited  them  on  their  return 
to  Ahmudala.  When  it  was  known  that  Run- 
giah  and  four  others  of  his  hamlet  had  gone 
to  Ongole,  and  that  they  had  actually  re- 
nounced the  gods  of  their  ancestors,  and  had 
even  dared  to  cut  off  the  sacred  locks  of  hair, 
great  was  the  indignation  of  the  villagers. 
Little  groups  of  five  or  six  men  were  seen 
seated  here  and  there  engaged  in  earnest  con- 
versation. The  women  staid  long  at  the  wells, 
either  to  tell  or  hear  the  latest  news  con- 
cerning the  strange  conduct  of  Rungiah  and 
his  friends.  The  moonsiff  and  Uppiah  Naidu 
and  Kristna  Row  also  talked  the  matter  over, 
and  decided  that  Rungiah  must  be  called  and 
remonstrated  with,  and  made  to  return  to  his 
former  gods  and  religion.  Little  did  they  then 
realize  that  the  living  God  had  by  his  Spirit 
been  leading  and  teaching  Rungiah,  that  his 
everlasting  arms  were  underneath  him,  and 
therefore  he  could  not  be  overcome,  or  sepa- 
rated from  the  love  of  God  which  is  in  Christ 
Jesus  our  Lord. 


CHAPTER  VIII. 


WITNESSING  FOR  THE  FAITH. 


S soon  as  Rungiah  and  his  little  com- 
pany reached  home,  Babiah  Naidu  and 
Kristna  Row  sent  for  them.  A large 
crowd  of  men  and  women  had  assembled  on 
the  common  in  the  centre  of  the  village,  to 
help  put  down  the  new  religion. 

Rungiah  soon  appeared,  followed  by  the 
other  converts.  When  he  stopped  before  the 
moonsiff  and  kurnam,  and  leading  men,  he 
made  a low  salaam,  and  asked  what  was  wanted. 
But  he  was  excited  : his  voice  trembled,  and 
his  legs  shook,  which,  as  soon  as  he  spoke, 
caused  a loud  laugh  from  those  standing  near. 

“ Why  did  you  go  to  Ongole  ? ” asked  Krist- 
na Row. 

“ I went  there  to  be  baptized,  as  all  are  who 
believe  in  Jesus  Christ,”  answered  Rungiah. 

81 


82 


FROM  DARKNESS  TO  LIGHT. 


“ What  were  you  baptized  for  ? ” asked  half 
a dozen  at  once.  “ Is  there  no  water  in  Ah- 
mudala  ? ” 

“ Baptism  is  a sign,  an  ordinance,  established 
by  my  Saviour  when  on  earth,”  said  the  new 
disciple. 

“A  sign  of  what?”  asked  Uppiah  Naidu. 

“ A sign  that  I believe  Christ  died  for  me, 
and  that  I have  left  off  the  works  of  darkness 
and  sin,  and  am  now  trying  to  follow  him.” 

“ Then,  are  you  not  going  to  worship  the 
gods  of  Ahmudala  any  more  ? ” 

“ No,”  said  Rungiah  emphatically. 

“ How  dare  you  say  thus  ? ” said  Kristna 
Row  : “will  they  not  kill  you  ? ” 

“ I used  to  believe,”  said  Rungiah,  “that  they 
would ; but  I do  not  now,  because  I see  that 
they  have  no  life,  and  hence  no  knowledge, 
sense,  or  power.  Thus  the  native  preacher 
Condiah  told  me,  and  the  missionaries  in 
Ongole  said  the  same  thing ; and  I believe 
them.  ” 

“ Did  you  cut  off  the  tuft  of  hair  on  the  top 
of  your  head,  sacred  to  the  gods,  and  under 
which  they  delight  to  dwell  ? ” inquired  the 
priest  of  the  Lukshmanaswamy  temple. 


WITNESSING  FOR  THE  FAITII.  83 

“Yes,  he  has,”  said  one  standing  near  Run- 
giah,  as  he  pulled  off  his  turban,  and  exposed 
his  head. 

“ Shame  ! shame  ! ” ejaculated  a hundred 
voices  at  once. 

“Well,  tell  us  why  you  left  the  religion  of 
your  fathers,”  asked  Kristna  Row.  “ What 
was  good  enough  for  them,  is  not  that  good 
enough  for  you?  Are  you  better  than  they 
were  ? ” 

Rungiah,  now  calm  and  collected,  said,  — 

“Friends  and  fellow-townsmen,  you  know 
that  I have  always  been  a great  idolater.  No 
one  of  you  was  ever  more  zealous  than  I. 
There  is  not  a god  within  miles  of  Ahmudala, 
to  which  I have  not  bowed.  I have  also  gone 
to  Cotapa  Conda,  and  worshipped  the  god  of 
the  monkeys,  and  to  many  other  distant  places  ; 
but  I have  found  that  I felt  just  the  same  after 
worshipping  as  I did  before,  and  all  beyond 
this  life  was  dark  and  dreary  to  me.  When 
preacher  Bezwarah  Condiah  came  to  my  ham- 
let, and  told  about  one  Jesus  Christ,  the  world’s 
Saviour,  and  how  sinful  we  were,  and  how  we 
might  get  these  sins  taken  away,  I felt  con- 
vinced in  my  heart  that  this  was  a message 


84 


FROM  DARKNESS  TO  LIGHT. 


from  the  living  God,  and  that  I must  believe 
and  accept  it.  I heeded  the  divine  message, 
and  was  happy.  I was  baptized  as  I told  you. 
I cut  off  the  tuft  of  hair  which  I used  to  think 
sacred,  because  I did  not  want  any  sign  of 
idolatry  about  me,  for  I have  now  no  wish  to 
worship  idols.  My  soul  is  satisfied.  In  this 
religion  I must  remain  until  I die.” 

No  one  spoke  for  a moment  after  this  ad- 
dress ; then  the  priest  said,  — 

“ If  you  do  not  worship  the  gods  of  Ahmu- 
dala,  they  will  kill  you  : and  hence,  if  you  insist 
on  renouncing  them,  you  had  better  leave  our 
village ; for  not  only  will  you  be  killed,  but  we 
also  shall  be  cursed  if  we  consent  to  your 
remaining  here.  Come,  Rungiah,  don’t  be 
stubborn  and  foolish.  You  have  a family  of 
nice  children  : think  of  them,  and  return  to 
your  fathers’  gods  and  to  your  old  friends ; we 
all  will  forgive  the  mistake  you  have  made,  and 
love  you  as  of  old,  and  the  gods  will  prosper 
you.” 

“No,  I cannot:  God  helping  me,  I never 
will  leave  the  Christian  religion,  and  can  never 
worship  idols  again,”  said  Rungiah.  “ The 
religion  to  which  you  wish  me  to  return,  I know 


WITNESSING  FOR  THE  FAITH.  85 

full  well.  It  is  Lke  a great  house  without  a 
roof.  It  can  offer  me  in  this  life  no  peace  for 
my  mind,  no  help  in  trouble,  and  no  comfort 
in  death  ; and  for  my  poor  sin-sick  soul  there 
is  in  Hinduism  no  Mediator  and  Saviour,  no 
kind,  tender  Father,  who  pities  me  and  loves 
me  more  than  I do  my  children.” 

“Then  you  must  leave  Ahmudala,”  said  a 
dozen  of  the  company  at  once.  “ We  shall 
give  you  no  work,  and  we  shall  not  allow  you 
to  come  into  the  town.  If  we  do,  cholera  or 
small-pox  will  be  sent  upon  us,  and  our  cattle 
will  also  die,  and  our  harvests  be  blighted. 
\\  hy  should  we  suffer  all  this  ? Leave  this  new 
religion.  It  is  the  religion  of  Englishmen,  but 
we  Hindus  do  not  need  it.  Their  religion  is 
for  them,  and  ours  for  us.” 

To  these  and  many  other  angry  words  Run- 
giah  answered,  — 

“ I do  not  wonder  that  you  are  angry,  for 
only  a little  while  ago  I felt  as  you  now  do. 
Your  fears  are  all  groundless,  I well  know.  If 
you  will  not  give  me  work,  I must  try  and  find 
it  elsewhere.  You  must  do  as  you  think  best 
and  right.  What  more  can  I say  ? ” 

“ Oh  ! your  new  God  will  give  you  food  with- 


86 


FROM  DARKNESS  TO  LIGHT. 


out  work  perhaps,”  tauntingly  exclaimed  some 
one,  which  caused  a laugh.  But  Rungiah 
simply  replied,  — 

“ God  has  given  me  strength  to  work,  and  he 
requires  me  to  work  six  days  out  of  every 
week,  and  to  rest  on  Sundays  : this  I intend  to 
do,  and  he  will,  I believe,  care  for  me.” 

“ What ! are  you  not  going  to  work  on  Sun- 
days ? ” asked  the  moonsiff. 

“ No,”  said  Rungiah. 

“Why?”  demanded  many  voices. 

“ I do  not  know  exactly,  for  I know  only  a 
little  of  the  Christian  religion  ; but  I have  been 
taught  that  I must  stop  all  ordinary  work  on 
Sundays,  and  spend  the  day  in  resting  and  in 
prayer  and  meditation.” 

After  this  Rungiah  and  other  Christians 
were  allowed  to  go  to  their  homes.  They  were 
thankful  that  they  were  not  beaten,  and  that 
they  had  been  allowed  to  tell  so  much  about 
their  new-found  hope.  When  Rungiah  had 
gone,  various  plans  were  proposed  and  dis- 
cussed ; but,  before  any  thing  definite  had  been 
agreed  upon,  there  appeared  among  the  com- 
pany a Brahmin  of  very  dignified  bearing.  He 
was  a stranger  to  most  of  them,  but  was  recog- 


WITNESSING  FOR  THE  FAITH.  87 

nized  by  Kristna  Row  as  Buchiah,  the  kurnam 
of  Ruladond.  Babiah  Naidu  asked  him  to  be 
seated ; and,  after  a few  general  questions,  the 
new-comer  asked  what  was  the  subject  under 
consideration. 

Kristna  Row  told  him  the  story  of  Rungi- 
ah’s  conversion  to  Christianity,  and  added,  “ He 
seems  to  be  not  only  willing  to  leave  our  gods, 
but  to  feel  himself  equal  to  us  Brahmins.  We 
can  never  let  these  low-caste  dogs  assume  so 
much.  We  must  teach  them  to  remain  in  the 
place  the  great  Brahma  assigned  them.  What 
do  you  say  to  this,  Buchiah  ? ” 

“ O friends  ! listen  to  me,”  said  Kurnam  Bu- 
chiah. “ This  Christian  religion  is  not  new  to 
me.  Some  five  years  ago  some  of  the  Madega 
people  in  Ruladond  became  Christians.  I and 
many  others  were  very  angry,  as  I see  you  all 
are  to-day.  We  determined  to  drive  the  new 
religion  away  from  our  town,  and  to  this  end 
we  took  all  work  away  from  the  Christians  ; we 
refused  to  let  them  come  into  the  village ; we 
laughed  at  them,  and  abused  them  in  every 
way : but  they  would  not  leave  the  new  faith. 
They  went  to  other  villages,  and  worked ; and 
soon  in  all  the  villages  about  Ruladond  there 


88 


FROM  DARKNESS  TO  LIGHT. 


were  Christians.  Then  the  missionary  came 
out  there,  and  invited  all  our  people  to  come 
and  see  him  in  his  tent ; and,  after  he  told  us 
about  his  religion,  we  could  see  no  evil  in  it, 
and  we  promised  to  stop  persecuting  the  Chris- 
tians. Soon,  however,  the  Christians  began  to 
get  land  and  property  ; and  some  of  our  people 
were  envious,  not  liking  to  see  these  poor  low- 
caste  people  richer  than  they,  and  so  com- 
menced persecuting  them  again  : but  it  was  of 
no  use.  The  more  you  persecute  Christians, 
we  have  found,  the  closer  they  cling  to  their 
faith,  the  faster  they  increase,  and  the  more 
wealthy  they  become.  They  are  like  the 
prickly  pear,  which,  if  cut  down,  in  a little  while 
every  leaf  becomes  a stalk,  and  every  stalk  a 
bunch,  and  every  bunch  a regular  jungle.  Take 
my  advice  : let  the  Christians  alone.  There 
is  room  enough  in  India  for  this  God  of  the 
Christians  also.  If  you  drive  the  Christians 
from  Ahmudala,  who  will  do  your  work?  You 
will  have  to  do  it  yourselves,  or  get  strangers 
who  will  cheat  and  steal  from  you ; and,  be- 
sides, how  do  you  know  that  the  God  of  these 
Christians  may  not  curse  you  ? Be  not,  there- 
fore, envious  of  these  poor  people.  Listen  while 
I tell  you  a story. 


WITNESSING  FOR  THE  FAITH.  89 

“ A certain  man  being  restless  through  envy 
at  the  good  fortune  of  his  neighbor,  and  not 
being  able  to  bear  the  sight  of  his  prosperity, 
went  to  reside  in  a wilderness.  An  ascetic, 
meeting  with  this  envious  person,  pitied  him, 
and  gave  him  an  enchanted  dice.  Its  virtue 
was  this : that  for  three  times  when  he 

threw  it  whatever  he  wished  would  come  to 
pass.  The  ascetic,  however,  told  him,  ‘ Three 
times  you  will  obtain  whatever  you  wish,  but 
your  neighbor  will  have  double.’  Going  home, 
and  forgetting  the  prosperity  of  his  neighbor 
which  would  follow,  he  said  to  himself,  ‘ Let 
me  have  houses,  corn,  silver,  gold,  and  jewels 
in  abundance.’  It  was  so,  but  his  neighbor  had 
double.  Recollecting  himself,  and  desirous  to 
injure  his  neighbor,  he  said,  ‘ Let  me  be  de- 
prived of  one  eye  ; ’ and  a second  time  he  threw 
the  dice  : on  this  his  neighbor  was  deprived  of 
both  eyes.  ‘ Let  half  my  house  be  swamped,’ 
he  said,  and  the  last  time  threw  the  dice ; on 
that  the  whole  of  his  neighbor’s  house  sank 
into  the  ground.  At  last  his  servants,  seeing 
him  in  a solitary  place,  with  one  consent  beat 
him  severely,  and,  taking  from  him  all  his 
riches,  fled  in  a boat.  There  was  no  one  to 


90 


FROM  DARKNESS  TO  LIGHT. 


hear  bis  cries  when  he  exclaimed,  ‘ This  is  the 
consequence  of  envy : for,  if  through  this  I had 
not  destroyed  my  neighbor,  he  had  no  doubt 
assisted  me  in  the  hour  of  my  distress ; at 
least,  through  fear  of  him  no  one  would  have 
dared  thus  to  injure  me.’ 

“ The  Christians  now  in  Ruladond  are  among 
our  best  men,  and  we  do  not  want  to  be  rid  of 
them  ; for  we  all  feel  that  wTe  can  trust  them, 
and  therefore  they  are  like  a right  hand  to  my 
village.” 

This  speech  chilled  the  enthusiasm  of  the 
meeting,  which  broke  up  without  any  plan 
having  been  adopted.  They  had  been  per- 
suaded temporarily,  by  Buchiah’s  speech, 
against  their  will ; but  their  minds  were  un- 
changed, and  they  went  away  to  meditate  evil 
against  the  Lord’s  little  ones. 

Weeks  passed  away  ; and  Rungiah  and  the 
Christians  found  it  very  difficult  to  get  either 
work  or  food,  and  they  were  ridiculed  and 
laughed  at,  and  harassed  in  a hundred  ways, 
on  every  side.  False  charges  were  brought 
against  them,  and  they  were  brought  before 
the  moonsiff  for  debts  and  for  stealing  and 
many  other  things. 

One  day,  as  Rungiah  was  going  past  the 


WITNESSING  FOR  THE  FAITH. 


91 


house  of  Uppiah  Naidu,  the  door  into  the  court 
was  open,  and  Seetama  beckoned  to  him  to 
come  in.  Rungiah  was  well  acquainted  with 
the  family,  for  he  had  made  the  sandals  for  the 
whole  household  for  years.  The  men  were  all 
away  from  home ; and  Seetama  said,  “ Rungiah, 
what  is  this  new  religion  of  yours  ? Tell  me  all 
about  it.”  Rungiah  told  her  all  he  knew,  which 
seemed  to  please  Seetama ; but  Soobama,  who 
had  joined  Seetama  soon  after  Rungiah  came, 
was  vexed.  As  Rungiah  was  going  away,  he 
said  to  Seetama,  that  if  she  wished  he  would 
bring  a native  preacher,  whom  he  expected 
from  Ongole  in  a few  days,  to  talk  with  her. 
Seetama  seemed  pleased  with  this,  but  as  Soo- 
bama was  near  she  made  no  reply.  She  had 
heard  that  Rungiah  had  no  work ; and  she 
asked  him  if  he  could  not  make  a pair  of 
sandals  for  her,  as  her  old  ones  were  nearly 
worn  out,  and  she  had  need  of  new  ones  to 
keep  the  dust  and  sand  from  burning  her  feet 
when  she  went  to  the  bazaar  and  other  places. 
This  was  added  to  keep  Soobama  quiet.  Run- 
giah went  away  with  a lighter  heart  than  he 
had  had  for  weeks  ; because  he  felt,  he  knew 
not  why,  that  Seetama  was  his  friend,  and  that 
God  would  soon  raise  up  help  for  him. 


CHAPTER  IX. 


A RIFT  IN  THE  CLOUD. 


'51 


UNGIAH  was  now  full  of  hope.  He 
believed  that  God  would  not  forsake 
him,  and  he  was  not  disappointed.  He 
had  humbled  himself  under  the  mighty  hand 
of  God,  and  had  cast  all  his  burdens  on  him ; 
and  God  cared  for  his  trusting  child. 

The  missionaries  in  Ongole  had  heard,  by 
letters,  of  the  troubles  in  Ahmudala ; and  it 
seemed  best  to  them  to  try  to  do  something  for 
the  Christians.  Native  preacher  Obulu,  then 
a colportor  of  the  Madras  Bible  Society,  who 
went  home  to  be  with  Jesus  a few  months  ago, 
was  called.  His  large  warm  heart,  and  knowl- 
edge of  men,  and  zeal  for  his  Saviour,  were 
well  known.  They  told  him  of  the  petty  perse- 
cutions in  Ahmudala,  and  asked  him  to  go  up 
that  way,  taking  his  books  with  him,  and  en- 

92 


A RIFT  IN  THE  CLOUD. 


93 


courage  the  Christians,  and  preach  to  all  who 
would  listen,  and  if  possible  to  get  an  inter- 
view with  the  village  moonsiff.  If  this  could 
be  effected,  he  was  to  tender  to  him  the  best 
salaams  of  the  missionary,  and  request  him  to 
see  to  it  that  the  Christians  of  his  village  were 
treated  justly.  Obulu’s  heart  was  full;  and  a 
few  hours  later  he  was  on  his  way  to  Ahmudala, 
where  he  arrived  late  the  next  evening. 

Rungiah  told  Obulu  all  about  the  situation. 
Obulu  firmly  believed  in  prayer.  He  felt  that 
it  moved  the  hand  that  moved  the  world.  The 
little  company  prayed  for  guidance  and  help, 
and  then  retired  to  rest. 

The  next  morning  it  was  arranged  that  Run- 
giah should  take  the  sandals  to  Seetama,  and 
that  a few  minutes  later  Obulu  should  pass  by 
Uppiah  Naidu’s  house,  and  that  Rungiah  should 
be  on  the  lookout,  and  point  him  out  to  Uppiah 
Naidu  and  his  brother.  They  trusted  that  God 
would  open  the  way  for  Obulu  to  get  into  the 
court. 

Rungiah  found  the  whole  family  at  home ; 
and,  after  he  had  delivered  the  sandals,  Uppiah 
proceeded  to  measure  out  some  grain  to  pay 
for  them,  but  reminded  him  that  it  was  Seetama 


94 


FROM  DARKNESS  TO  LIGHT. 


who  ordered  the  sandals,  and  that  she  did  not 
fully  understand  his  wishes.  Just  then  Obu- 
lu  appeared,  and,  standing  at  the  door  of  the 
court,  cried  out  in  Eastern  fashion  what  he  had 
to  sell.  Rungiah  said,  loud  enough  for  all  in 
the  court  to  hear,  “ That  is  a preacher,  and  the 
missionary  has  sent  him  here.  Would  you  not 
like  to  see  him,  and  talk  with  him  ? ” 

Uppiah  Naidu  and  his  brothers  hesitated ; 
but  Seetama  quickly  said,  “ Oh  ! do  ask  him  in. 
I am  very  anxious  to  hear  what  it  is  that  has 
made  Rungiah  act  so  strangely.  Let  us  see 
if  there  is  any  good  in  the  new  religion.” 

Obulu  was  invited  into  the  court ; and,  after 
making  his  salaams,  he  reverently  opened  the 
New  Testament  at  the  fourteenth  chapter  of 
the  Gospel  by  John,  and  read, — 

“ Let  not  your  heart  be  troubled  : ye  believe 
in  God,  believe  also  in  me.  In  my  Father’s 
house  are  many  mansions : if  it  were  not  so,  I 
would  have  told  you.  I go  to  prepare  a place 
for  you.  And  if  I go  and  prepare  a place  for 
you,  I will  come  again,  and  receive  you  unto 
myself ; that  where  I am,  there  ye  may  be  also. 
And  whither  I go  ye  know,  and  the  way  ye 
know.  Thomas  saith  unto  him,  Lord,  we  know 


A RIFT  IN'  THE  CLOUD. 


95 


not  whither  thou  goest ; and  how  can  we  know 
the  way?  Jesus  saith  unto  him,  I am  the 
way,  the  truth,  and  the  life  : no  man  cometh 
unto  the  Father,  but  by  me.  If  ye  had  known 
me,  ye  should  have  known  my  Father  also;  and 
from  henceforth  ye  know  him,  and  have  seen 
him.  Philip  saith  unto  him,  Lord,  show  us  the 
Father,  and  it  sufficeth  us.  Jesus  saith  unto 
him,  Have  I been  so  long  time  with  you,  and  yet 
hast  thou  not  known  me,  Philip  ? he  that  hath 
seen  me  hath  seen  the  Father;  and  how  sayest 
thou  then,  Show  us  the  Father?  Believest  thou 
not  that  I am  in  the  Father,  and  the  Father  in 
me  ? the  words  that  I speak  unto  you  I speak 
not  of  myself ; but  the  Father  that  dwelleth  in 
me,  he  doeth  the  works.  Believe  me  that  I am 
in  the  Father,  and  the  Father  in  me ; or  else 
believe  me  for  the  very  works’  sake.  Verily, 
verily,  I say  unto  you,  He  that  believeth  on  me, 
the  works  that  I do  shall  he  do  also  ; and  greater 
works  than  these  shall  he  do  ; because  I go  unto 
my  Father.  And  whatsoever  ye  shall  ask  in 
my  name,  that  will  I do,  that  the  Father  may 
be  glorified  in  the  Son.  If  ye  shall  ask  any 
thing  in  my  name,  I will  do  it.” 

Then  closing  the  book,  he  began,  as  was  his 


96 


FROM  DARKNESS  TO  LIGHT. 


custom,  by  telling  what  sort  of  man  he  was 
formerly,  and  afterwards  gave  his  Christian 
experience,  which  was  very  affecting  and  clear. 
Then,  commencing  with  the  first  chapter  of 
Genesis,  he  gave  an  account  of  the  creation, 
the  Garden  of  Eden,  the  fall  of  man,  and  the 
curse  upon  all  the  race,  declaring  that  all  are 
sinners.  He  graphically  described  the  efforts 
of  the  Hindus  to  escape  sin,  and  to  gain  merit 
and  absorption  with  the  Deity,  and  how  every 
one  felt  that  he  had  failed  and  must  fail. 

After  this,  he  told  of  the  love  of  God ; and 
how  his  Son  left  heaven  to  seek  and  to  save 
the  lost ; how  he  died,  and  rose  again,  and  went 
to  heaven  to  prepare  the  mansions  he  had  read 
about,  for  all  who  would  believe  in  him  and 
follow  him.  He  closed  by  asking  all  to  con- 
sider what  he  had  said ; begging  them  not 
to  discard  the  Creator,  Ruler,  Preserver,  and 
Saviour,  who  was  now  calling  on  them  to  come 
to  him,  and  find  rest  and  peace  and  eternal 
life. 

All  were  moved  by  the  discourse ; and  See- 
tama  turned,  and  went  into  the  house,  that  the 
tears  in  her  eyes  might  not  be  noticed  by 
others  of  the  family.  She  soon  returned  with 


A RIFT  IN  THE  CLOUD. 


97 


some  nice  milk  for  the  preacher  to  drink,  which 
he  received  thankfully. 

Obulu  and  Rungiah  went  their  way,  and  soon 
the  others  went  to  their  work.  The  men  said 
nothing  about  the  sermon,  but  Uppiah  Naidu 
and  his  son  Lukshmiah  were  evidently  much 
impressed.  In  the  afternoon  Soobama  told 
Seetama  that  she  thought  it  a disgrace  to  allow 
any  one  to  come  into  their  yard,  and  talk  about 
their  gods  as  Obulu  did.  Seetama  felt  quite 
differently,  but  was  too  discreet  to  make  any 
direct  answer. 

That  evening,  when  they  were  alone  in  their 
own  private  room,  Seetama  cautiously  asked 
Uppiah  Naidu  what  he  thought  of  Obulu’s  ser- 
mon. He  said  he  did  not  know  what  to  think, 
and  that  he  was  troubled.  He  then  asked  her 
opinion. 

“ Will  you  be  angry  if  I tell  you  ? ” she 
asked. 

“No:  why  should  I be  angry?” 

“ Then  I must  confess  that  I feel  in  my  heart 
that  what  he  said  is  true,  and  that  Rungiah, 
whom  the  whole  village  is  persecuting,  is  richer 
than  we  all.  I almost  wish  that  I was  even  as 
he  is,  though  poor  and  despised.” 


98 


FROM  DARKNESS  TO  LIGHT. 


“ I feel  much  the  same  way,  Seetama,”  said 
her  husband  affectionately ; “ but  what  can  we 
do  ? ” 

“ I think,  that,  if  you  will  not  be  angry,  I will 
secretly  believe  in  the  God  of  Rungiah  and  the 
Christians.  I know  full  well  that  to  believe 
openly  would  disgrace  you  and  the  whole  fam- 
ily, and  we  would  soon  be  beggars.” 

“Yes,  that  is  wise,”  said  Uppiah  Naidu. 
“ Do  not  whisper  to  any  one  what  you  have  said 
to  me.” 

“ But,”  said  the  wife,  “ I want  to  make  one 
request,  which,  if  you  love  me,  do  not  refuse.” 
“What  is  it?”  asked  Uppiah  Naidu.  “It 
shall  be  granted  if  it  is  in  my  power  to  do  so.” 

“ Please  talk  with  your  brother  Babiah  Nai- 
du, and  with  Kristna  Row,  and  the  leading 
men  of  Ahmudala,  and  get  them  to  stop  per- 
secuting the  Christians,  and  to  allow  them  to 
return  to  their  former  work.  I feel  in  my  soul 
that  the  living  God  will  punish  us  if  the  in- 
justice towards  the  Christians  is  allowed  to  go 
on  longer.” 

“ Soobama  has  already  been  talking  to  Ba- 
biah Naidu  and  to  Kristna  Row  about  Obulu’s 
sermon  this  morning,  and  did  not  forget  to  say 


A RIFT  IN  THE  CLOUD. 


99 


that  you  even,  as  to  a great  friend,  gave  him 
milk  to  drink  after  he  had  abused  our  gods.” 
Uppiah  Naidu  said  this  kindly  ; for,  while  in 
his  heart  he  was  glad  the  request  had  been  made, 
he  feared  he  would  have  some  difficulty  in  com- 
plying with  it,  as  Soobama  was  angry,  and 
would  do  all  in  her  power  to  injure  the  Chris- 
tians. His  fears,  however,  were  groundless. 
He  found  his  brother  ready  to  second  his  prop- 
osition ; and,  as  soon  as  it  was  known  that  to 
annoy  the  Christians  further  would  not  be 
pleasing  to  the-moonsiff  and  his  brother,  the 
great  majority  ceased  persecuting  them.  When 
Kristna  Row  heard  of  the  new  turn  affairs  had 
take'll,  he  shrugged  his  shoulders,  and  said, 
“The  fates  are  on  the  side  of  the  Christians.” 
From  that  time  the  Christians  of  Ahmudala 
had  peace. 


CHAPTER  X. 

THE  PUNDIT’S  SPEECH. 

T soon  became  known,  not  only  in  Ah- 
mudala,  but  also  in  all  the  villages  near, 
that  Babiah  Naidu  and  his  brother  Up- 
piah  Naidu  had  become,  if  not  friendly,  at  least 
well-disposed  towards  the  Christians  ; and  all 
classes  were  very  much  surprised.  Various 
reasons  were  assigned  and  circulated  for  their 
sudden  change ; for  the  brothers  were  not 
fickle  people,  and  their  conduct  appeared  un- 
accountable. Some  said  that  the  governor  had 
sent  an  order  to  them  to  desist  from  persecut- 
ing the  Christians.  Others  thought  that  per- 
haps the  missionary  had  sent  them  a large 
present.  Others  yet  suggested  that  perhaps 
the  Christians’  God  had  appeared  to  them,  and 
that  they  were  now  afraid. 

None  divined  the  real  cause;  and  Babiah 


IOO 


THE  PUNDIT'S  SPEECH. 


IOI 


Naidu  and  his  brother  did  not  tell.  While 
Obulu  was  preaching  to  them,  and  for  a little 
while  afterwards,  they  had  felt  that  they  would 
like  to  be  Christians  ; but  these  feelings  soon 
passed  away,  for  they  had  no  real  faith  in  Jesus. 
They  had  about  concluded  that  the  God  of 
Rungiah  and  Obulu,  whom  Seetama  was  begin- 
ning to  worship,  might  be  one  of  the  three 
hundred  and  thirty  million  gods  they  had  always 
heard  about ; or  he  might  be  another  additional 
god  who  came  to  India  with  the  English.  Then 
they  reasoned  that  Rungiah  had  always  been  a 
friend,  and  now  had  not  only  done  them  no 
harm,  but  appeared  and  acted  better  than  be- 
fore ; and,  besides,  they  had  to  confess  in  their 
hearts  that  the  religion  which  Obulu  had  told 
them  about,  if  true,  was  better  than  theirs. 
But,  above  all,  Seetama  had  made  a request 
which  both  felt  was  right  and  reasonable  ; and 
they  were  too  kind  of  heart,  and  loved  her  too 
much,  to  refuse  it. 

A few  weeks  after  the  events  related  in  the 
last  chapter,  the  Ongole  missionary,  on  an 
evangelistic  tour,  camped  in  a village  about 
two  miles  from  Ahmudala,  which  we  shall  call 
Kuspa.  There  were  quite  a number  of  Chris- 


102 


FROM  DARKNESS  TO  LIGHT. 


tians  and  some  inquirers  in  the  villages  near, 
as  well  as  in  Kuspa  itself.  These  were  to 
assemble  at  his  camp ; and  they  might  remain 
there  for  two  or  three  days,  going  at  night  to 
the  villages  near  to  sleep  and  to  take  their 
meals. 

The  Brahmins  and  Mohammedans  of  Kuspa 
and  vicinity  determined  to  do  all  in  their  power 
to  keep  the  people  from  becoming  Christians. 
They  sent  to  Podala,  and  engaged  a well-known 
Brahmin  pundit,  who  was  learned  in  the  shas- 
tras,  and  had  studied  some  in  a government 
school,  to  come  out  to  Kuspa,  and  discuss  with 
the  missionary.  The  Mohammedans  had  also 
invited  the  most  learned  priest  in  all  that 
region  to  come  to  their  aid.  The  people  of  all 
castes  were  considerably  excited,  and  gathered 
in  crowds  from  Ahmudala  and  other  villages. 
Among  the  company  was  Uppiah  Naidu  and  his 
brother,  and  Kristna  Row. 

Word  was  sent  to  the  missionary  that  they 
wanted  to  discuss  with  him  ; but  he,  politely 
declining  the  honor,  replied,  that  while  he 
would  not  discuss,  yet,  if  they  had  any  thing  to 
tell,  he  would  be  glad  to  meet  them  and  learn 
what  they  might  wish  to  say.  The  pundit  and 


THE  PUNDIT'S  SPEECH. 


103 


the  priest  were  disappointed ; because  they 
hoped  to  discuss  by  question  and  answer,  and 
if  possible  by  subtle  roundabout  questions  to 
entangle  their  opponent,  and  thus,  in  the  judg- 
ment of  Hindus,  gain  their  point,  and  obtain 
great  credit.  But  that  plan  had  failed,  and 
they  must  deliver  addresses. 

The  missionary,  accompanied  by  two  or  three 
native  preachers  and  a company  of  Christians, 
repaired  to  the  place  of  meeting,  which  was  not 
far  from  his  tent,  and  took  a seat  in  easy  hear- 
ing distance  of  the  speakers. 

The  pundit  took  a book  from  a friend  stand- 
ing near,  touched  both  the  right  and  left  sides 
of  his  forehead  with  it,  thus  invoking  Ganesa, 
the  God  of  Wisdom,  opened  it,  and  read  some 
verses  in  Sanscrit ; he  then  commenced  his 
discourse  by  saying,  — 

“You  have  called  me  to  Kuspa  to  tell  you 
what  our  sacred  shastras  say  about  caste,  and 
about  India,  and  the  religion  and  traditions  of 
our  fathers,  who  are  as  gods  to  us. 

“ Europeans  have  invaded  our  country,  and 
for  the  present  are  the  rulers.  They  are  like 
an  army  of  monkeys  : they  obtained  possession 
of  the  country  by  tricks,  and  took  for  their 


104 


FROM  DARKNESS  TO  LIGHT. 


servants  out-caste  people,  Malas  and  Madegas, 
who  for  a little  money  flocked  about  them  ; and 
now  by  a well-laid  system,  in  which  sophistry 
and  money  are  the  principal  factors,  they  are 
trying  to  undermine  the  faith  of  our  fathers,  and 
to  destroy  our  heavenly-given  caste,  to  pollute 
our  sacred  places,  and  to  make  our  beloved 
India,  once  the  favorite  abode  of  the  gods,  the 
home  of  degraded  men  and  bad  spirits.  To 
accomplish  their  object,  a class  of  men  called 
missionaries  are  settled  in  all  our  large  cities ; 
and  they  travel  over  the  country,  trying  to  make 
converts,  for  which,  I hear,  they  have  a good 
salary,  and  all  their  travelling  expenses  paid  by 
government,  and  a bonus  of  two  hundred  rupees 
given  them  for  each  convert  made.  But,  as  all 
this  expense  is  paid  from  the  money  raised  by 
taxes,  we  are  the  ones  who  are  really  paying 
people  fat  incomes  to  destroy  our  own  sacred 
institutions.  But  we  have  only  to  remain  firm. 
They  have  come,  as  I said,  like  an  army  of 
monkeys  ; and  in  like  manner  they  will  go,  and 
our  India  will  be  left  to  us  again. 

“ Contemplate,  my  friends,  the  origin  of  our 
caste  which  is  assailed,  and  which,  if  we  relin- 
quish, will  leave  us  all  like  filthy  beasts,  fit  only 


THE  PUNDIT'S  SPEECH. 


105 


to  associate  with  dogs.  That  the  human  race 
might  be  multiplied,  He  (the  Supreme  Lord) 
caused  the  Brahmin,  the  Kshatriya,  the  Vaisya, 
and  the  Sudra,  to  proceed  from  his  mouth,  his 
arm,  his  thigh,  and  foot.  Hence  we  have  the 
Brahmins,  who  are  the  priests.  The  duty  of  the 
Brahmins  is  to  practise  peace,  self-restraint, 
purity,  patience,  rectitude ; and  they  are  wise, 
learned,  and  divine,  and  therefore  should  be 
worshipped  by  all  other  castes.  What  are  the 
words  you  have  heard  from  your  youth  ? ‘ The 

whole  world  is  subject  to  the  gods,  and  the  gods 
are  subject  to  Mantras,  the  Mantras  are  subject 
to  the  Brahmins  : therefore  the  Brahmins  are  our 
gods.’  Hear  what  the  great  Manu  says  : ‘ The 
production  of  the  Brahmin  is  the  sure  subsist- 
ence of  religion.  When  a Brahmin  is  born,  it  is 
to  be  understood  that  religion  is  born  ; and,  as 
Brahmins  are  born  every  day,  therefore  religion 
becomes  incarnate  every  day.  When  one  gets 
acquainted  with  the  Brahmin,  he  becomes  ac- 
quainted with  religion.’  Listen  now  to  the 
Kalki  Purana : ‘ O King,  the  Brahmins  are 
earthly  gods,  they  are  clever  in  all  four  stages 
of  life,  and  are  the  propagators  of  my  religion : 
therefore  we  ought  to  speak  to  them  pleasantly, 


io6 


FROM  DARKNESS  TO  LIGHT. 


and  worship  them.’  Listen  again  while  I read 
from  the  Padma  Purana : ‘ The  Brahmin  is  the 
spiritual  guide  of  all  castes.  Alms  ought  to  be 
given  to  him  devoutly  and  respectfully.  The 
Brahmin  is  the  refuge  of  all  gods.  He  is  mani- 
fest god  on  earth.  He  saves  the  donor  from 
this  terrible  ocean-like  universe.’  The  Mahaba- 
rat  says  : ‘ Let  the  Brahmin’s  conduct  be  good 
or  bad,  let  him  be  learned  or  ignorant,  he  ought 
not  to  be  despised.  He  is  like  fire  mixed  with 
ashes.’ 

“ The  Kshatriya  comprises  the  kings,  princes, 
and  soldiers.  Their  natural  duties  are  bravery, 
glory,  fortitude,  rectitude,  generosity,  and 
princely  conduct  at  all  times.” 

“ The  Vaisya,  or  Chetties,  are  the  merchants  ; 
and  they  buy  and  sell  and  get  gain,  and  thus 
can  build  and  support  our  temples  and  priests.” 

“The  Sudras  are  the  mechanics  and  artisans 
of  every  description.  The  natural  duty  of  a 
Sudra  is  Servitude. 

“ Hear  what  the  Rig  Veda  says  : — 

“‘i.  The  embodied  spirit  which  hath  a thousand 
heads,  a thousand  eyes,  a thousand  feet,  stands  in  the 
human  breast,  while  he  totally  pervades  the  earth. 

“ ‘ 2.  That  being  is  this  universe,  and  all  that  has 


THE  PUNDIT'S  SPEECH. 


107 


been,  or  will  be ; he  is  that  which  grows  by  nourishment, 
and  he  is  the  distributor  of  immortality. 

“ ‘ 3.  Such  is  his  greatness ; and  therefore  is  he  the 
most  excellent  embodied  spirit ; the  elements  of  the  uni- 
verse are  one  portion  of  him ; and  three  portions  of  him 
are  immortality  in  heaven. 

‘“4.  That  threefold  being  rose  above  this  world; 
and  that,  the  single  portion  of  him  that  remained  in  this 
universe,  consists  of  what  does  and  what  does  not  taste 
the  reward  of  good  and  bad  actions  ; again  he  pervaded 
the  universe. 

‘“5.  From  him  sprung  Virdj,  from  whom  the  first 
man  was  produced;  and  he,  being  successively  repro- 
duced, peopled  the  earth. 

‘“6.  From  that  single  portion,  surnamed  the  univer- 
sal sacrifice,  was  the  holy  oblation  of  butter  and  curds 
produced  ; and  this  did  frame  all  cattle,  wild  or  domestic, 
which  are  governed  by  instinct. 

‘“7.  F rom  that  universal  sacrifice  were  produced  the 
strains  of  the  Rak  and  Sama ; from  him  the  sacred  me- 
tres sprung ; from  him  did  the  Yajur  proceed. 

“‘8.  From  him  were  produced  horses,  and  all  beasts 
that  have  two  rows  of  teeth ; from  him  sprung  cows, 
goats,  and  sheep. 

“‘9.  Him  the  gods,  the  demi-gods  named  Sad'hya, 
and  the  holy  sages,  immolated  as  a victim  on  sacred 
grass,  and  thus  performed  a solemn  act  of  religion. 

‘“10.  Into  how  many  portions  did  they  divide  this 
being  whom  they  immolated  ? What  did  his  mouth  be- 
come ? What  are  his  arms,  his  thighs,  his  feet,  now 
called  ? 


io8 


FROM  DARKNESS  -TO  LIGHT. 


“‘ii.  His  mouth  became  a priest;  his  arm  was 
made  a soldier ; his  thigh  was  transformed  into  a hus- 
bandman ; from  his  feet  sprang  the  servile  man. 

“ ‘ 12.  The  moon  was  produced  from  his  mind;  the 
sun  sprang  from  his  eye ; air  and  breath  proceeded  from 
his  ear;  and  fire  rose  from  his  mouth. 

“‘13.  The  subtle  element  was  produced  from  his 
navel ; the  sky  from  his  head  ; the  earth  from  his  feet ; 
and  space  from  his  ear.  Thus  did  he  frame  worlds. 

‘“14.  In  that  solemn  sacrifice  which  the  gods  per- 
formed with  him  as  a victim,  spring  was  the  butter,  sum- 
mer the  fuel,  and  sultry  weather  the  oblation. 

‘“15.  Seven  were  the  moats  surrounding  the  altar; 
thrice  seven  were  the  logs  of  holy  fuel  at  that  sacrifice 
which  the  gods  performed,  immolating  this  being  as  the 
victim. 

16.  By  that  sacrifice  the  gods  worshipped  this  vic- 
tim ; such  were  primeval  duties  ; and  thus  did  they  attain 
heaven,  where  former  gods  and  mighty  demi-gods 
abide.’ 

“This  hymn,  sacred  in  the  ceremonies  in 
honor  of  all  our  deceased  ancestors,  teaches 
that  the  origin  of  caste  was  in  the  primeval 
mode ; and  of  course,  if  that  is  touched,  our  re- 
ligion and  all  else  is  lost.  If  the  Malas  and 
Madegas,  and  other  low-caste  people,  who  are 
not  included  in  the  four  great  castes  of  whom  I 
have  told  you,  who  formerly  were  our  slaves, 


THE  PUWDIT'S  SPEECH. 


IO9 


wish  to  join  in  the  English  religion,  let  them 
go.  They  will  soon  come  back.  Remember 
the  illustration  I gave  you  about  the  monkeys.” 

“Rama,  Rama,  Rama!”  called  out  a hun- 
dred in  the  congregation,  thus  invoking  that 
god  to  help  them. 

“ Consider  again,  I beseech  you,  the  glory  of 
our  ancestors.  When  the  ancestors  of  our 
English  conquerors  were  wild  savages,  chasing 
each  other  through  the  forests  and  over  the 
hills  and  mountains  of  Europe,  ours  were  a 
mighty  people.  Their  history  is  lost  in  anti- 
quity ; but  from  the  magnificent  remains  of 
temples  and  cities,  and  our  sacred  Sanscrit 
language,  we  can  learn  much  which  all  will 
admit  is  true. 

“You  will  not,  some  of  you,  be  able  to  un- 
derstand all  I am  about  to  say,  for  all  of  you  are 
not  learned.  I quote  from  an  English  author  : 1 
‘A  contemplative  people,  as  the  Hindus  are, 
must  early  have  turned  their  thoughts  to  the 
subjects  denominated  metaphysical : we  accord- 
ingly find  that  all  the  theories  on  that  subject 
formed  by  the  Greeks  or  by  the  moderns  were 
already  familiar  to  the  sages  of  India.  The 

1 Dr.  Ewart’s  Descriptive  Geography. 


1 10 


FROM  DARKNESS  TO  LIGHT. 


system  devised  by  Bishop  Berkeley  was  known 
in  India  centuries  before  our  era.’ 

“ He  also  admits  that  we  had  made  advances 
in  education  not  reached  in  Europe  until  cen- 
turies afterwards.  Let  me  illustrate  this.  Our 
ancestors  knew  the  causes  of  eclipses,  and  had 
constructed  tables  to  calculate  them,  and  the 
diurnal  motion  of  the  earth,  and  its  proximate 
diameter.  In  our  Rig  Veda,  it  is  said  that  the 
pole-star  changes  its  position.  In  our  epic 
poems,  the  fixed  stars  are  spoken  of  as  suns. 
The  decimal  system  of  notation,  knowledge  of 
arithmetic  and  algebra,  and  the  mode  of  ex- 
pressing the  area  of  a triangle  in  the  terms  of 
its  sides,  and  that  of  expressing  the  proportion 
of  the  radius  to  the  diameter  of  a circle,  were 
known  to  our  ancestors  while  all  the  rest  of 
the  world  were  in  ignorance. 

“This  same  author  also  considers  that  the 
subtleties  of  logic,  and  the  niceties  of  grammar, 
and  all  the  varieties  of  metre  known  to  the 
Greeks  and  Latins,  are  to  be  found  in  our  many 
books  in  the  sacred  Sanscrit  language,  which  in 
beauty,  copiousness,  and  flexibility,  has  no  supe- 
rior even  till  this  day.  No  writings  for  beauty 
of  expression  and  imagery,  and  refinement  of 


THE  PUNDIT'S  SPEECH. 


I I I 


poetical  taste,  surpass  our  own : for  example, 
the  Mahabharata  and  the  Ramayana. 

“ Our  forefathers  were  not  wanting  in  patri- 
otism and  valor.  In  ancient  times  India  was 
not  under  one  ruler.  There  were  a great  many 
rajahs  or  kings  : these  evidently  lived  generally 
at  peace  with  each  other,  but  when  necessary 
they  could  fight.  One  of  these  rajahs,  Asoka, 
more  than  two  thousand  years  ago  defeated 
Alexander  the  Great  when  he  attempted  to  cross 
the  Gheelum,  after  he  had  conquered  the  west- 
ern world.  They  also  contended  every  inch  of 
ground  with  the  bloodthirsty,  cruel,  lascivious 
Mohammedans,  and  for  about  two  hundred  years 
the  sword  was  not  sheathed.  We  had  been 
unfaithful  to  our  divinities,  and  they  abandoned 
us.  But  it  is  now  time  to  bestir  ourselves,  or 
the  star  of  hope,  which  has  never  yet  left  us, 
will  forever  set. 

“ Our  country  is  great.  It  stretches  from 
the  lofty  Himalaya  Mountains  on  the  north,  to 
Cape  Comorin  on  the  south ; and  from  the 
mountains  of  Afghan  on  the  west,  to  the  moun- 
tains of  Arracan  and  the  Munipur  hills  on  the 
east.  Here  in  this  sacred  realm,  given  to  us 
by  great  Purusha,  two  hundred  millions  of  peo- 


I 12 


FROM  DARKNESS  TO  LIGHT. 


pie  who  sprang  from  him  live  and  worship  him, 
and  by  prayers  and  fasting,  and  meritorious 
deeds,  seek  to  be  absorbed  in  and  to  become 
one  with  him  again.  Our  ancestors,  as  I have 
shown  to  you,  were  his  favorites.  True  religion 
and  knowledge  were  first  given  to  them.  From 
India,  these  spread  over  the  world.  All  the 
gods  favored  our  ancestors.  As  it  was,  so  may 
it  be  again.  Hear  what  Dr.  Dresser  of  the 
Society  of  Arts  said  a few  days  ago  in  London. 
I quote  from  ‘ The  Madras  Mail.’ 

“ ‘ We  have  derived  a number  of  most  valuable  hints 
from  the  East;  but  what  have  we  done  for  them?  We 
have  established  schools  of  art  in  Calcutta,  Bombay,  and 
certain  other  places  ; and  what  is  the  result  ? In  the  exhi- 
bition of  1862  were  to  be  seen  carpets  manufactured  in 
India,  by  those  who  had  been  taught  in  our  art-schools, 
which,  being  exhibited  by  the  side  of  native  manufac- 
tures, were  an  utter  national  disgrace  to  us.  We  have 
done  a vast  deal  to  vitiate  their  taste,  but  I deny  that  we 
have  done  one  single  thing  to  raise  them  in  a knowledge 
of  decorative  art.  Instead  of  spending  money  in  estab- 
lishing such  schools,  we  had  better  spend  it  in  studying 
under  those  native  artists  who  are  the  greatest  ornament- 
ists  in  the  world.’ 

“ This  is  all  true.  All  true  knowledge  and  all 
true  religion  are  ours,  as  I before  told  you. 


THE  PUNDIT'S  SPEECH. 


”3 

Let  us  be  faithful,  then,  to  our  ancestors,  cling 
to  their  customs  and  teachings,  and  the  whole 
world  will  soon  be  at  our  feet.  What  more 
could  you  ask  ? What  more  could  you  wish  ? 
Do  not  mix  with  the  English.  Submit  to  them 
because  you  must  from  necessity,  and  make  the 
best  of  their  rule,  until  the  gods  are  appeased, 
and  remove  the  curse  from  India.” 

The  pundit  sat  down.  There  was  much  ex- 
citement in  the  assembly ; some  repeated 
“ Narayana,  Narayana,  Narayana  ! ” and  others, 
“Rama,  Rama,  Rama  ! ” while  the  more  devout 
and  learned  said  muntras.  The  native  preach- 
ers looked  troubled.  The  missionary  was  quiet, 
composed,  and  amused. 


CHAPTER  XI. 

SPEECH  OF  THE  MOHAMMEDAN  PRIEST. 

HE  Mohammedan  priest  was  consider- 
ably annoyed  by  some  of  the  remarks  of 
the  pundit,  though  he  let  them  pass  at 
the  time  ; but  his  friends  thought  that  when  his 
turn  came  to  speak  he  would  abundantly  vindi- 
cate Islamism. 

“ Allah  Akbar,  God  is  great,”  said  the  priest, 
rising  to  his  feet,  and  looking  around  upon  his 
audience.  “You  know  about  the  people  of  my 
religion.  As  my  learned  friend  the  pundit  has 
told  you,  my  ancestors  invaded  India  about  one 
thousand  years  ago  ; and  about  eight  hundred 
years  ago  it  pleased  Allah  to  confirm  them  in 
India.  About  six  hundred  years  later  most 
rajahs  and  zemindars,  from  the  Himalayas  to 
Ceylon,  acknowledged  their  power,  and  gave 
willing  tribute  to  the  Great  Mogul  at  Delhi. 


SPEECH  OF  THE  MOHAMMEDAN  PRIEST.  I I 5 


Then  it  was  that  Allah  turned  our  glory  into 
shame,  and  sent  these  foreigners  to  punish  us, 
and  for  a time  to  rule  over  us.  But  my  friend 
has  well  said  that  their  stay  will  be  short ; for 
Allah,  whose  ear  is  always  open  to  hear  the 
prayers  of  the  faithful,  will  soon  turn  to  us 
again.  The  rule  of  the  English  must  be  brief, 
for  they  obtained  possession  of  the  country  by 
sophistry  and  fraud,  and  thus  they  now  rule : 
they  are  bad  people,  and  their  religion  is  bad. 
I will  prove  to  you  what  I have  stated.  They 
first  came  as  a band  of  traders,  and  asked  for  a 
few  acres  of  ground  here  and  there,  on  which 
to  build  houses  and  factories.  This  was  given 
to  them.  Then  they  asked  for  the  privilege  of 
building  forts  on  this  ground,  and  of  employing 
a few  sepoys  to  protect  their  property.  They 
then  lent  money  to  profligate  zemindars  and 
other  large  landholders.  This  they  knew  could 
not  be  paid ; but  they  had  provided  for  this 
emergency,  and  took  the  whole  or  parts  of  their 
estates,  either  peaceably  or  otherwise.  At  other 
times  they  sent  agents  to  our  petty  kings,  and 
stirred  up  quarrels ; then  lent  money  to  one 
party  or  the  other,  and  furnished  soldiers  and 
guns  from  England ; when  the  strife  was  over, 


Il6  FROM  DARKNESS  TO  LIGHT. 

they  demanded  a part  of  the  spoils,  and  such 
pay  as  but  few  rajahs  could  give  in  money.  The 
kings,  unable  to  pay  in  money,  paid  in  land ; 
and  thus  they  went  on  and  on,  until  now  they 
have  all  India  under  their  feet ; and  like  leeches 
they  are  sucking  the  very  life-blood  of  our  land 
and  countrymen. 

“You  have  all  heard  the  fable  of  the  Arab 
and  the  camel.  I will  repeat  it. 

“ An  Arab  and  his  wife  and  children  were  in 
their  tent.  The  night  was  cold  and  stormy,  but 
still  they  were  comfortable.  A noise  was  heard 
at  the  door,  and  the  Arab  saw  that  a camel  had 
put  his  head  inside.  He  inquired,  ‘ Why  do  you 
come  into  my  tent  without  leave  ? ’ The  camel 
said,  ‘ The  storm  is  severe,  and  I am  very  cold. 
Please  do  not  drive  me  off  to  perish.  Let  my 
head  be  inside.  I will  do  you  no  harm.’  The 
Arab,  who  was  a kind-hearted  man,  consented, 
and  went  to  sleep.  After  a while  he  awoke, 
and  saw  that  the  camel  had  got  all  its  neck 
and  forefeet  into  the  tent.  He  remonstrated  ; 
but  the  camel  said,  ‘ I was  very  cold,  and  I have 
only  come  in  a little:  I will  do  you  no  harm.’ 
The  Arab  permitted  him  to  remain,  and  again 
fell  asleep.  When  he  at  last  awoke  he  could 


SPEECH  OF  THE  MOHAMMEDAN  PRIEST.  II 7 


scarcely  move.  The  camel  had  come  into  the 
tent,  and  filled  it.  He  remonstrated  and 
threatened  ; but  the  camel  replied,  ‘ I have  pos- 
session, and  I am  much  the  larger : I could 
easily  trample  you  and  your  children  to  death. 
If  you  want  any  one  to  go  out  in  the  storm,  go 
yourself.’  The  English  came  and  did  by  us 
just  as  the  camel  did  by  the  kind  Arab. 

“ I said  that  the  English  now  rule  India  in 
the  same  way  they  secured  it, — by  tricks  and 
sophistry.  This  you  all  know  very  well. 
Heavy  taxes  are  wrung  from  the  people.  Yes, 
every  thing  you  have  or  enjoy  is  taxed,  except 
air  and  water.  But  what  becomes  of  this  money  ? 
Most  of  it  goes  to  the  few  thousand  Englishmen 
in  India.  All  lucrative  positions  are  held  by 
them,  while  the  subordinates  who  do  the  work 
have  comparatively  a mere  pittance. 

“A  great  army  of  sepoys  of  different  lan- 
guages and  castes  is  kept.  The  Madras  sepoys 
are  sent  to  Bengal  and  Bombay,  and  regiments 
from  those  presidencies  are  sent  here.  Why  ? 
That  the  sepoys  may  be  among  a people  of  a 
different  language,  that  they  may  be  the  more 
obedient  servants  of  their  masters. 

“ In  the  police  department,  even  here  in 


1 18 


FROM  DARKNESS  TO  LIGHT. 


Kuspa,  see  how  they  manage.  When  there  is  to 
be  a Mohammedan  festival,  all  the  Mohammedan 
policemen  are  sent  away  to  distant  villages,  and 
Hindus  are  called  in  to  watch  ; and,  when  you 
Hindus  have  a festival,  the  Mohammedans  are 
made  to  watch  you.  And  thus  it  is  with  the 
different  castes,  in  all  branches  of  government. 
The  Brahmin  is  prejudiced  against  the  Moham- 
medan and  the  Sudra,  and  vice  versa.  To-day 
they  flatter,  and  to-morrow  upbraid.  At  times 
they  apparently  wink  at  crimes  which  to  relate 
would  make  your  blood  almost  curdle,  and  the 
next  day  punish,  wholly  beyond  reason  and  jus- 
tice, some  poor  fellow  who  perhaps  broke  the 
law  through  ignorance. 

“ I told  you  that  the  religion  of  the  English 
is  bad.  Let  me  illustrate,  that  you  may  all 
understand  what  I mean.  Good  cannot  come 
from  bad,  nor  bad  from  good.  Like  mother, 
like  daughter.  If  you  are  travelling,  and  come 
to  a stream  of  water,  and,  drinking  of  it,  find  it 
bad,  you  conclude  at  once  that  the  spring  is 
bad  at  its  source.  Men  who  can  take  a country 
as  the  English  did  ours,  and  rule  it  as  they  do, 
must  be  bad.  Look  also  at  the  impure  lives  led 
by  many  whom  you  yourselves  have  known. 


SPEECH  OF  THE  MOHAMMEDAN  PRIEST.  119 

Brandy  and  money  and  concubines  are  the  gods 
they  worship.  They  are  even  so  low,  that,  like 
the  dog  and  the  hyena,  they  eat  the  meat  of  the 
filthy  hog.  It  is  self-evident,  that,  when  the 
disciples  are  so  bad,  the  religion  itself  is  not 
good.  There  was  a time  when  Allah  was 
pleased  with  the  Christian  religion,  but  it  was 
not  the  bastard  kind  we  have  now  in  the  world. 
That,  however,  became  corrupt : it  was  no  longer 
suited  to  the  world ; and  Allah  gave,  through 
his  holy  prophet  Mohammed,  another  revela- 
tion, even  our  Koran  and  Islamism.  We,  the 
people  of  India,  therefore,  have  no  need  for 
either  the  English  rule  or  the  Christian 
religion. 

“A  certain  rich  man,  who  was  fond  of  all 
kinds  of  animals,  one  day  saw  for  the  first  time 
a pig,  which  was  wallowing  in  the  mud.  He 
bought  it  at  a great  price,  and  had  it  washed  by 
a servant,  and  taken  to  his  palace.  When  the 
master  saw  it,  he  was  much  pleased.  But  in  a 
short  time  the  pig  got  out  doors,  and  was 
found  again  wallowing  in  the  mud.  When  the 
owner  saw  it  he  was  sorry,  and  said,  ‘ Alas  ! 
thou  art  still  a pig,  though  in  a palace.  As 
long  as  thou  retainest  the  nature  of  a pig,  it 


120 


FROM  DARKNESS  TO  LIGHT. 


is  vain  to  wash  thee  over  and  over  again.’  So 
saying  he  drove  the  pig  out. 

“ The  moral  of  the  story  you  can  all  under- 
stand. Our  rajahs  and  nabobs  long  years  ago 
saw  the  merchants  of  the  East-India  Company. 
They  thought  them  worthy  of  a place  in  their 
fair  land : they  believed  their  smooth,  false 
words,  and  did  all  for  them  they  could.  The 
merchants  by  falsehood,  treachery,  and  robbery 

* O 

became  very  rich,  and  enriched  all  their  coun- 
trymen and  nation  with  our  products,  our  gold 
and  silver  and  precious  stones.  But,  notwith- 
standing all  the  good  which  they  have  received, 
the  English  are  to-day  just  what  they  were  a 
hundred  years  ago,  — no  better  than  robbers. 
Their  religious  teachers  talk  well  enough,  but 
their  disciples  do  just  the  contrary.  I think 
they  all  are  in  league  with  Satan.  As  the 
pig,  so  are  they.  The  only  way  they  can  do 
good  to  India  is  to  leave  it,  and  the  sooner  the 
better.  Let  me  warn  you  all,  then  : Beware 
how  you  trust  yourselves  and  your  wives  and 
children  to  the  teachers  of  the  Christian  re- 
ligion : they  all  have  two  faces  and  double 
tongues.” 

When  the  Kazi  ceased,  there  were  many 


SPEECH  OF  THE  MOHAMMEDAN  PRIEST.  12 1 


bitter  expressions  from  the  Mohammedans, 
showing  that  his  words  had  not  been  without 
effect  in  stirring  up  their  fiery  hostility  towards 
the  Christian  religion.  They  moved  about 
among  the  crowd,  twitching  at  their  long  black 
beards,  and  frequently  spitting  on  the  ground 
and  stamping  on  it,  their  black  eyes  flashing 
with  rage ; and,  though  there  is  not  much  in 
common  between  the  Mohammedan  and  Hin- 
du religions,  yet  the  adherents  of  both  were 
now  one,  at  least  in  their  hatred  of  the  foreign 
rule  and  religion. 


CHAPTER  XII. 


THE  MISSIONARY  S REPLY. 


HE  Hindu  element  largely  predominated 
in  the  assembly ; and  as  the  Hindus 
generally  are  a mild  people,  not  vindic- 
tive or  fond  of  bloodshed,  the  missionary  and 
the  few  Christians,  although  wholly  unarmed, 
feared  no  personal  harm.  The  Telugus  in 
general  have  an  innate  desire  to  see  fair  play, 
and  are  naturally,  and  by  education,  a polite 
people.  In  their  discussions  they  exaggerate, 
after  the  manner  of  most  Eastern  peoples,  and 
deal  out  heavy  blows  to  their  opponents ; but 
in  return  they  are  willing  to  take  hard  hits, 
politely  given,  and  really  seem  to  enjoy  them. 
Knowing  these  characteristics,  the  missionary 
fully  expected  that  some  one  would  call  on 
him  for  his  views,  and  he  was  not  disap- 
pointed. 


122 


THE  MISSIONARY'S  REPLY. 


123 


Uppiah  Naidu,  of  Ahmudala,  as  soon  as  the 
priest  sat  down,  rose  and  said,  — 

“Who  I am,  you  all  know.  I am  not  a Chris- 
tian, and  none  of  my  relatives  or  friends  are 
Christians.  We  are  loyal  to  the  religion  and 
traditions  of  our  ancestors ; but  it  appears  to 
me,  and  I think  many  of  you  will  admit,  that  it 
is  only  polite  and  just  to  hear  what  this  mis- 
sionary gentleman  has  to  say.  This  you  will 
be  the  more  willing  to  grant,  when  you  learn 
that  he  is  not  an  Englishman.  Let  us  at  least 
hear  from  his  own  lips  what  he  teaches,  and 
what  he  would  have  us  do.” 

A score  of  voices  responded,  “Yes,  yes,  we 
will  hear  the  missionary.  Let  him  speak.” 
And  without  further  introduction  the  mission- 
ary arose  and  said,  — 

“ When  I came  here  this  afternoon  I did  not 
expect  to  speak  ; but  some  things  said  by  the 
speakers  have  pleased  and  instructed  me,  and 
other  assertions  and  illustrations  have  made 
me  sad : hence  I readily  accept  of  the  kind 
invitation  extended  to  me.  I am  a Christian 
missionary,  as  you  know,  but  I am  not  an  Eng- 
lishman. I am  a native  of  America,  a country 
far  distant  from  England,  and  separated  from 


124 


FROM  DARKNESS  TO  LIGHT. 


it  by  the  great  Atlantic  Ocean,  three  thousand 
miles  wide.  I am  not  in  the  employ  of  the 
government  of  India,  neither  do  I receive  any 
thing  from  it  without  paying  full  price  in  re- 
turn. It  is  true  that  my  ancestors  came  from 
England,  where  now  I have  relatives  and 
friends.  I am  the  friend  of  England,  but  I am 
your  friend.  I am  not  a new  man  : you  know 
me,  at  least  by  report.  I came  to  India  not 
for  your  money  or  your  lands,  but  in  obedience 
to  the  word  of  God.  Hence  I can  speak  im- 
partially on  many  of  the  subjects  mentioned 
this  afternoon,  and  correct  some  statements 
made,  in  a way  that  will  satisfy  you  all. 

“ I fully  agree  with  the  learned  pundit  in  his 
tribute  to  your  ancestors.  They  were  a remark- 
able people  ; and  when  you  speak  in  their  praise, 
and  reverence  them,  you  do  well,  for  the  world 
has  rarely,  if  ever,  seen  their  equals.  The  liv- 
ing God  greatly  honored  them  with  knowledge 
and  understanding.  But  we  cannot  live  on  the 
fame  of  our  ancestors,  however  great.  They 
played  their  part  well,  and  are  gone.  We  are 
here  now  where  they  once  trod.  What  about 
the  India  of  to-day,  and  the  Hindus  as  you  and 
I know  them  ? When  our  friends  were  speak- 


THE  MISSIONARY'S  REPLY. 


125 


ing  of  the  glories  of  your  fathers,  and  I com- 
pared them  with  their  children,  I felt  in  my 
heart  that  India  was  like  a great  field  of  sweet- 
potatoes,  the  best  part  of  which  is  in  the 
ground.  That  India  was,  during  the  past  few 
hundred  years,  intellectually  and  morally  in  a 
very  low  state,  all,  when  they  reflect,  must  ad- 
mit. Your  sacred -Sanscrit  language,  of  which 
you  are  justly  proud,  was  no  longer  a living 
language.  Your  noble  cities  and  magnificent 
temples  had  crumbled  to  ruins,  or  were  left 
standing  as  solitary  monuments  of  happier 
days.  Invaded  from  without,  and  harassed  by 
constant  wars  among  the  once  peaceful  family 
of  kings,  the  plough  of  the  farmer,  the  loom  of 
the  skilful  weaver  whose  fabrics  were  sought 
by  all  Western  civilized  nations,  and  the  tools 
of  the  accomplished  artisans  whose  designs  we 
yet  admire,  were  laid  aside,  and  the  sword  and 
drum  and  implements  of  war  were  taken  in 
exchange.  As  a natural  result,  education  gave 
place  to  ignorance ; and  ignorance  and  super- 
stition, aided  by  a wild,  uncultivated  imagina- 
tion, in  time  produced  all  the  false  theories  of 
geography,  astronomy,  theology,  demonology, 
and  caste,  which  are  now  the  curse  of  this 
otherwise  fair  land. 


126 


FROM  DARKNESS  TO  LIGHT. 


“This  was  the  condition  of  India  when  the 
English  came.  That  they  used  tricks  and 
sophistry  to  get  India  from  you,  may  be  true ; 
but,  if  they  took  unjust  measures  to  gain  India, 
it  was  because  of  their  inordinate  love  of  money 
and  power,  and  the  training  you  speedily  gave 
them.  For,  when  the  English  came  among 
you,  rajah  was  scheming  against  rajah,  zemin- 
dar against  zemindar,  and  neighbor  against 
neighbor,  from  Delhi,  the  capital  of  the  Great 
Mogul,  to  the  remotest  hamlet.  The  ruins  of 
old*  forts,  seen  every  few  miles  ; the  patriarchal 
mode  of  living  in  families  ; the  clustering  to- 
gether of  different  castes  in  hamlets,  and  all 
living  in  villages,  — are  facts  which  bear  silent 
witness  to  the  state  of  the  country  when  these 
customs  were  first  instituted.  Public  schools 
and  hospitals  were  then  unknown.  The  Thugs 
and  bandits  roamed  over  the  country  almost  at 
pleasure.  The  goddess  Kali  was  appeased  with 
human  sacrifices,  widows  were  burned  on  the 
funeral  pile  with  the  bodies  of  their  husbands, 
and  the  car  of  Jaganath  had  many  victims. 

“ The  English  by  degrees  stopped  all  this. 
They  did  it  by  tricks  and  sophistry,  you  say. 
Suppose  they  did : would  it  not  have  been 


THE  MISSIONARY'S  REPLY. 


127 


worse  to  conquer  the  country  by  war  ? Would 
you  not  rather  be  flattered  than  killed  ? If  you 
should  see  two  men  fighting,  would  it  not  be 
wiser  for  you  to  talk  with  them,  and  convince 
them  that  it  will  be  for  their  interest  to  stop 
quarrelling  and  be  friendly,  and  do  as  you  tell 
them  hereafter,  than  to  kill  both,  or  pass  on 
and  leave  them  fighting  ? Of  course,  it  would 
be  kind  of  you  to  get  them  to  stop  fighting 
without  bloodshed.  That  is  what  the  English 
have  done  and  are  doing  for  India.  If  they 
use  caste  and  different  nationalities,  and  thus 
save  the  expense  of  larger  armies,  all  of  which 
you  have  to  pay,  either  directly  or  indirectly, 
you  ought  to  be  glad.  As  long  as  you  must 
have  armies  and  a large  police  force  to  keep 
India  at  peace,  all  ought  to  rejoice  when  the 
number  is  small,  and  the  expense  comparatively 
slight. 

“ Again,  you  have  heard  that  the  English  are 
a bad  people,  and  that,  as  they  came  like  an 
army  of  monkeys,  so  they  will  go.  I fully 
believe  that  they  came  because  they  were  sent 
by  God ; and  they  will  stay  as  long  as  they  are 
faithful  in  the  discharge  of  their  duties  to 
India,  or  until  the  Hindus  are  able  and  willing 


128 


FROM  DA RKNESS  TO  LIGHT. 


to  rule  their  own  country  in  righteousness  and 
peace,  with  fear  to  God,  and  good-will  to  even 
the  lowest  and  the  poorest  subject.  When 
that  happy  day  comes,  the  English  will  leave, 
and  not  before. 

“ That  some  of  the  English  officials  are  bad, 
I cannot  deny,  and  it  makes  me  both  sad  and 
ashamed  ; but  all  are  not  bad.  There  are  only 
a few,  comparatively,  who  are  very  bad ; and 
there  are  many  good,  just,  noble,  God-fearing 
men  among  them.  You  all  know  that  you 
would  much  rather  have  these,  or,  in  fact,  almost 
any  Englishman,  in  preference  to  your  own 
countrymen,  to  decide  your  suits,  and  to  hear 
your  petitions  for  redress.  Why  is  this,  but 
because  you  have  more  faith  in  the  justice  and 
kindness  of  the  worst  Englishman  than  in  the 
average  Hindu  ? In  every  shepherd’s  flock, 
there  are  some  goats  ; in  every  herd  of  cattle, 
some  buffaloes  ; in  every  field  of  grain,  some 
bad  heads.  These  bad  men  are  bad,  not  be- 
cause they  are,  but  because  they  are  not,  Chris- 
tians. The  good  and  just  Englishmen,  whom 
you  know,  are  probably  Christians,  and  pray  to 
the  living  God,  as  I do  daily  ; while  the  bad 
pray  not,  but  are  like  yourselves,  without  any 


THE  MISSIONARY'S  REPLY. 


129 


real  God  to  guide,  direct,  and  bless.  They 
plod  along  in  the  dark ; and,  alas  ! like  many  of 
you,  love  not  God,  and  regard  not  man,  but 
seek  honor  and  wealth,  and  care  but  little  how 
they  obtain  them. 

“Christianity  is  a personal  religion.  God 
sent  each  one  of  us  into  the  world  separately. 
So  we  probably  will  leave  the  world  one  by  one  ; 
and  one  by  one  we  shall  all  have  to  stand  be- 
fore God,  and  give  an  account  of  the  deeds  we 
do  in  this  life.  Therefore  missionaries  have 
nothing  to  do  with  the  bad  deeds  of  bad  Eng- 
lishmen. We  preach  to  them  as  to  you,  — that 
unless  they  repent,  and  believe  in  Jesus  Christ, 
the.  world’s  Saviour,  and  become  pure  in  heart, 
they  can  never  see  the  kingdom  of  God. 

“ Our  pundit  and  priest  both  long  for  a return 
of  the  good  days  gone  by.  But  are  you  or  they 
certain  that  India  really  wants  them  ? I think 
not.  When  was  India  in  modern  times  ever  so 
happy  and  contented  and  wealthy  as  to-day? 
What  might  have  been  in  the  remote  past,  in 
the  pre-historic  ages,  I cannot  tell.  The  inhab- 
itants might  have  been  much  less  numerous 
than  now,  and  they  may  have  lived  near  to  God, 
and  obeyed  him,  and  hence  may  have  been  very 


130 


FROM  DARKNESS  TO  LIGHT. 


happy.  But  the  India  of  historic  times  was 
never  so  prosperous  as  now.  Your  proverb, 
‘ The  lion  and  the  goat  quench  their  thirst  at 
the  same  brook,  side  by  side,’  is  now  realized ; 
for  all  classes  are  living  in  peace  throughout 
India,  under  the  one  gracious  sovereign. 

“The  Mohammedans  began  their  invasion  of 
India  about  the  eighth  century,  and  during  the 
next  two  hundred  years  made  great  conquests. 
But  they  came  not  for  the  good  of  the  Hindus  : 
their  chief  object  was  to  propagate  their  own 
religion.  They  forced  the  conquered  Hindus 
to  say  their  prayers  according  to  the  Moham- 
medan religion,  which  many  did  with  their  idols 
under  their  arms.  The  cows,  considered  sacred 
by  the  Hindus,  were  killed  by  the  Moham- 
medans in  their  temples,  and  pieces  of  the  meat 
were  forced  into  the  mouths  of  the  Hindus. 
Thousands  of  people  were  wantonly  killed  ; and 
multitudes,  how  many  no  one  can  tell,  were  cir- 
cumcised by  force,  and  compelled  to  embrace 
Islamism.  On  the  other  hand,  if,  by  chance, 
the  Hindus  gained  a victory,  they  killed  hogs 
in  the  mosques  of  the  Mohammedans,  and  be- 
sprinkled them  with  the  blood.  Perhaps  no 
people  has  ever  suffered  so  much  as  the  Hindus 
under  Mohammedan  rule. 


THE  MISSIONARY'S  REPLY.  1 3 I 

“Now,  do  you  want  a repetition  of  this  state 
of  affairs?  Both  Hindus  and  Mohammedans 
claim  India;  and,  should  the  English  leave,  you 
would  have  wars  and  untold  misery  again.  Only 
last  year,  up  in  the  Nizam’s  territory,  the  Hin- 
dus and  Mohammedans  had  a quarrel,  and  defiled 
each  other’s  sacred  places,  and  government  had 
to  send  a strong  force  to  restore  order  : so  it 
would  be  all  over  India. 

“You  call  the  English  invaders,  and  so  they 
are.  But  were  not  the  Hindus  invaders?  Did 
they  not  take  the  country  from  the  aborigines, 
whose  descendants  are  now  the  hill-tribes  of 
India  ? and  that  the  Mohammedans  were  in- 
vaders, you  all  know  well.  Then,  the  country 
did  not,  and  does  not,  belong  to  the  Hindus 
alone,  or  to  the  Mohammedans  especially.  You 
both  have  ruled  until  God  took  the  kingdom 
from  you.  It  is  now  given  to  the  English  ; and 
you  have  no  reason  to  murmur  or  complain. 
Nay,  more  : you  ought  to  thank  God,  and  pray 
for  a continuance  of  this  happy  rule.  The  Brit- 
ish rulers  generally  do  all  they  can  to  improve 
the  condition  of  the  people,  and  make  laudable 
efforts  for  the  proper  administration  of  justice; 
and,  if  they  fail,  it  is  due  largely  to  the  dishon- 


132 


FROM  DARKNESS  TO  LIGHT. 


esty  practised  by  native  officers,  and  the  worth- 
lessness of  the  testimony  of  natives  under  oath. 
Yes,  now  the  poorest  man,  and  the  man  of  the 
lowest  caste,  can  secure  a hearing  as  well  as  the 
rich.  I fear  this  is  just  what  you  don’t  want : 
but  it  is  what  God  wants,  and  it  must  be  ; you 
cannot  prevent  what  God  ordains.  Now,  also, 
every  man  lies  down  at  night  in  his  house,  with 
his  wife  and  children  about  him,  and,  if  he  has 
a bamboo  stick  at  hand  to  drive  away  any  stray 
dog  or  snake,  he  feels  perfectly  safe.  There  are 
schools  now  in  almost  every  village,  supported 
in  part  or  wholly  by  government,  in  which  chil- 
dren may  learn  to  read  ; and  there  are  hospitals 
in  all  the  large  towns,  where  the  sick  are  treated 
gratuitously.  Roads,  well  kept,  connect  all  the 
principal  towns.  Policemen,  well  superintended, 
patrol  the  highways,  the  towns,  and  the  remot- 
est hamlets.  Post-offices  are  established  every 
few  miles  ; while  telegraphic  lines,  railways,  and 
canals  make  the  means  for  sending  news  to 
friends,  and  of  transporting  your  products  to  a 
good  market,  comparatively  easy.  In  religious 
matters,  every  man  can  do  as  he  chooses.  He 
may  worship  Vishnu,  or  Siva,  or  Mohammed, 
or  Jesus  Christ.  The  English  government  does 


THE  MISSIONARY'S  REPLY. 


133 


not  interfere  with  any  man’s  religion ; but  all 
may  discuss  different  faiths,  politely,  as  long 
as  they  wish.  Those  that  wish  to  hear  may, 
and  those  who  do  not  can  walk  away.  We 
would  not  make  Christians  as  the  Mohammed- 
ans made  converts.  We  believe  that  we  must 
make  known  what  the  Christian  religion  is,  and 
that  God,  when  he  wants  men  to  be  Christians, 
makes  them  such.  Any  other  kind  we  do  not 
want. 

“ Thus  you  see,  my  friends,  that  your  meeting 
to-day  was  unnecessary  : you  have  been  fighting 
an  imaginary  evil  or  evils  which  did  not  exist. 
Please  go  home,  and  think  well  of  what  I have 
told  you.  In  the  mean  time,  if  any  of  you  wish 
to  inquire  more  about  the  Christian  religion, 
please  come  to  my  tent  this  evening  or  to- 
morrow. Our  native  preachers  and  I will  be 
glad  to  talk  with  any  one  who  is  really  anxious 
to  learn  more  about  the  true  God.” 


CHAPTER  XIII. 

A HINDU  FESTIVAL. 

T the  close  of  the  missionary’s  address, 
the  congregation  soon  scattered.  Its 
effect  was  evident.  The  Brahmins  and 
Mohammedans  were  angry  with  the  missionary, 
with  those  who  invited  him  to  speak,  and  with 
the  people  for  listening  to  him  so  attentively. 
As  to  the  common  people,  they  hardly  knew 
what  to  think  or  say : few  ventured  to  talk  over 
what  they  had  heard,  for  they  could  not  deny 
the  truth  of  what  the  missionary  had  said.  Yet 
each  hesitated  to  admit  this,  since  he  feared  he 
would  be  laughed  at  by  the  other  ; and  ridicule 
is  something  a Telugu  cannot  endure.  This,  or 
the  fear  of  some  other  mischief  if  he  expressed 
his  honest  opinion,  kept  Uppiah  Naidu  quiet 
when  Kristna  Row  and  other  Brahmins  vowed 
they  would  stop  the  spread  of  Christianity 

>34 


A HINDU  FESTIVAL. 


135 


although  it  cost  a cart-load  of  rupees  to  gain 
their  end. 

They  could  not  single  out  Rungiah,  and  per- 
secute him,  or  injure  his  friends  in  Ahmudala ; 
because  they  knew  that  Seetama  had  interceded 
for  them,  and  that  Uppiah  Naidu  and  his 
brother  had  promised  them  protection.  But  in 
the  village  of  Sullawar,  only  two  miles  beyond 
Ahmudala,  were  some  Christians ; and  it  was 
decided  that  they  should  be  watched,  and,  as 
soon  as  they  could  be  caught  by  any  pretext, 
should  be  made  an  example.  This  conversation 
and  plan  did  not  please  either  Uppiah  Naidu  or 
Babiah  Naidu ; but  they  did  not  feel  it  their 
duty  to  oppose  any  plans,  however  bad,  which 
could  not  harm  either  them  or  their  friends. 
They  listened  in  silence,  save  a nasal  sound 
at  the  end  of  each  sentence,  which  meant 
they  were  listening  to  the  talk  of  their  Brah- 
min villagers. 

After  Uppiah  Naidu  had  reached  home,  and 
had  his  bath  and  supper,  Seetama,  who  was 
anxious  to  hear  the  result  of  the  meeting  at 
Kuspa,  asked  him  what  was  done,  or  if  they 
reached  any  conclusion.  He  told  her  all,  and 
added,  “ I cannot  see  where  this  is  going  to 


136  FROM  DARKNESS  TO  LIGHT. 

end.”  Lukshmiah  did  not  go  to  the  meeting 
at  Kuspa.  It  was  necessary  for  him  to  stay 
at  home,  and  take  care  of  the  crops ; but  from 
his  father,  Rungiah,  Kristna  Row,  and  others, 
he  received  a very  faithful  report  of  what  each 
speaker  said,  and  the  result  produced. 

The  time  had  now  come  when  it  was  neces- 
sary to  prepare  for  the  great  festival  held  an- 
nually about  the  10th  of  March,  at  Podala,  in 
honor  of  Siva,  called  “ Siva  Ratri,”  or  night  of 
Siva ; and  this  engrossed  the  attention  of  all. 
This  festival  is  in  commemoration,  some  say,  of 
the  distress  and  danger  to  the  god  Siva  after 
having  swallowed  the  poison  of  the  snake 
Vasuki.  Others  say  that  many  centuries  ago  a 
mighty  but  wicked  hunter  went  into  the  jungle 
for  the  purpose  of  hunting,  and  in  the  night 
climbed  up  a bael-tree  (Aegle  marmelos ) for 
his  safety.  In  order  to  make  himself  more 
secure,  he  broke  off  the  branches  near  him,  and 
threw  them  on  the  ground.  They  fell  upon  a 
“lingam,”  an  idol  emblematic  of  Siva,  who 
mistook  this  for  an  act  of  worship,  and  was  so 
pleased  that  he  sent  a chariot  of  fire  to  bring 
the  worshipper  to  the  abode  of  the  gods,  there 
to  dwell  forever.  In  commemoration  of  this, 


A HINDU  FESTIVAL. 


137 


and  in  the  hope  that  they  his  faithful  wor- 
shippers will  receive  like  reward,  the  Hindus 
of  the  Siva  sect  hold  this  great  festival 
annually,  and  sit  up  all  night  watching  for  the 
chariot. 

Besides  this  annual  “ Siva  Ratri  ” festival, 
the  fourteenth  night  of  the  moon’s  wane  is 
considered  holy  by  all  good  Sivites.  All  the 
members  of  the  family  bathe,  and  at  night  visit 
the  temple  of  Siva.  A Brahmin  pours  water 
over  the  idol,  and  decorates  it  with  flowers. 
He  then  reads  over  the  thousand  names  of  Siva, 
and  at  each  name  the  worshippers  throw  leaves 
of  the  bael-tree  on  the  lingam  image. 

The  sect  called  Sivites  worship  Siva,  or  Ma- 
hadeva,  as  the  Supreme  Being.  The  Vishnu- 
vites  do  not  give  him  that  honor,  but  worship 
Vishnu,  in  some  of  his  mythical  incarnations, 
as  their  principal  god ; and  hence  many  at  this 
festival  worship  Narasimha,  the  fifth  manifesta- 
tion of  Vishnu,  according  to  Hindu  mythology, 
in  the  form  of  a man-lion.  The  story  of  this 
incarnation  runs  thus  : — 

“ Two  doorkeepers  in  the  paradise  of  Vishnu 
had  neglected  their  duty,  and  were,  in  conse- 
quence, sentenced  to  go  down  to  earth,  and  be 


138  FROM  DARKNESS  TO  LIGHT. 

four  times  slain  by  Vishnu  in  contemporary  in- 
carnations. One  of  the  two  doorkeepers  was 
a monarch  named  Hiranya  Casupa.  He  was 
cruel,  tyrannical,  and  unjust,  and  particularly 
so  towards  his  son  Prahlada,  who  was  meek, 
devout,  and  a lover  of  good  men.  At  a time 
when  this  injustice  had  reached  its  climax, 
Vishnu  burst  forth  from  one  of  the  columns 
in  the  tyrant’s  palace,  with  the  head  of  a man 
and  the  body  of  a lion,  and  tore  the  tyrant  in 
pieces.” 

Great  preparations  are  made  by  the  Telugus 
to  attend  festivals.  Should  you  inquire  why 
they  go,  or  what  good  they  expect  to  obtain 
by  going,  you  might  receive  as  many  different 
answers  as  the  number  of  persons  you  asked. 
Some  go  thinking  to  escape  sin  ; others,  to  wor- 
ship the  idols,  that  they  may  gain  their  favor ; 
others  go  to  see  the  crowds  who  gather  there, 
to  gaze  at  the  women,  and  to  have  a good  time : 
but  the  great  majority  go  because  it  is  a cus- 
tom which  has  come  down  from  their  fore- 
fathers, and  they  have  no  inclination  to  break 
away  from  long-established  customs. 

Seetama  and  Soobama  were  very  busy  for 
days  before  the  festival.  All  the  jewelry  be- 


A HINDU  FESTIVAL. 


139 


longing  to  the  family  had  to  be  cleaned,  and  the 
best  clothes  got  ready,  not  only  for  themselves, 
but  for  their  husbands  and  for  all  the  chil- 
dren. The  day  preceding  the  festival,  food  had 
to  be  prepared  in  large  quantities.  This  con- 
sisted of  cakes  and  dishes  made  of  the  flour  of 
different  grains.  Some  kinds  were  made  plain, 
some  were  sweetened  with  sugar,  and  others 
were  mixed  with  spices.  These  were  cooked 
in  clarified  butter  or  cocoanut-oil.  Such  dishes 
may  be  removed  from  the  kitchen  by  the  Hin- 
dus, and  eaten  anywhere,  provided  no  one  of  a 
lower  caste  touches  them. 

The  morning  on  which  the  festival  began,  all 
attired  themselves  in  their  best  clothes,  and  put 
on  all  their  jewelry  not  in  common  use,  and, 
with  smiling,  faces  and  apparently  happy  hearts, 
started  for  Podala.  The  women  and  children 
were  in  carts,  drawn  by  milk-white  bullocks  ; 
but  the  men  walked,  each  with  a substantial 
bamboo  stick  in  his  hand.  At  the  edge  of  the 
village  they  were  joined  by  fifty  or  more  carts, 
and  hundreds  of  others  on  foot.  As  they 
passed  through  other  villages,  or  where  other 
roads  intersected  theirs,  the  procession  was  in- 
creased to  thousands. 


140 


FROM  DARKNESS  TO  LIGHT. 


As  soon  as  they  reached  the  suburbs  of  Po- 
dala,  the  procession  from  Ahmudala  and  that 
side  scattered,  each  caste  taking  under  the 
tamarind-trees  a position  favorable  to  seeing 
and  hearing.  The  trees  protect  them  from  the 
heat  by  day,  and  from  the  dew  by  night. 
About  villages  where  festivals  are  held,  large 
orchards  of  mango  and  tamarind  trees  have 
been  set  out.  Under  these  trees  thousands  of 
people  in  the  dry,  warm  climate  of  South-east- 
ern Hindustan  may  remain  with  considerable 
comfort  for  days. 

After  Uppiah  Naidu  and  his  company  had 
taken  up  a position,  and  fed  the  bullocks,  some 
remained  by  the  camp,  while  the  majority  pro- 
ceeded to  the  tank  to  bathe.  When  bathing, 
they  repeated  the  name  of  some  god.  This  cere- 
mony being  over,  the  more  pious  went  to  the 
temple  to  worship  the  idol,  and  then  returned 
to  their  camp,  when  those  who  had  remained 
went  away  also  to  bathe  and  worship.  Seetama, 
who  had  staid  at  the  camp,  went  and  bathed  ; 
but,  making  some  excuse  to  Mungama  and 
Soobama,  she  did  not  go  to  the  temple  to  wor- 
ship the  god.  She  came  to  see,  because  it  was 
custom  ; not  to  worship,  as  others  did,  and  as 
she  had  done  in  former  years. 


A HINDU  FESTIVAL.  I4I 

After  refreshments  had  been  served,  Mun- 
gama  remained  to  watch  the  camp,  and  the  rest 
went  off  in  groups  to  enjoy  themselves.  Thou- 
sands of  others  were  doing  the  same.  What 
a motley,  noisy  crowd ! Rich  Brahmins,  and 
others  in  government  employ,  in  holiday  attire, 
in  palanquins,  in  coaches,  and  on  foot,  every 
movement  and  look  showing  consciousness  of 
their  full  importance ; other  castes  in  white 
or  dyed  turbans  and  punchas,  or  long  cloths 
wrapped  about  their  shoulders  and  loins,  or  with 
coats  and  punchas  according  to  the  taste  and 
ability  of  the  wearer,  with  staves  or  sticks  in 
their  hands,  some  talking,  some  chanting  or  re- 
peating the  name  of  one  of  their  gods,  and 
others  calling  as  loudly  as  possible  the  name  of 
some  child,  or  friend  lost  from  sight,  — pass  to 
and  fro ; while  begging  fakirs,  magicians,  harle- 
quins, and  hawkers  of  sweetmeats  and  trinkets, 
seem  to  be  everywhere. 

Women,  also,  are  here  in  great  numbers. 
The  men  are  fond  of  festivals ; but  the  women, 
if  possible,  enjoy  them  more.  The  screening 
of  females  from  view  by  veils  and  close  car- 
riages, and  in  zenanas,  is  not  customary  in  this 
section,  except  by  a few  wealthy  Mohammedans 


142 


FROM  DARKNESS  TO  LIGHT. 


and  a few  Telugus  here  and  there.  The  latter 
adopted  this  custom  during  the  Mohammedan 
rule  over  India,  on  account  of  the  bad  and 
irregular  conduct  of  the  Moslems;  and  it  has 
not  yet  been  abandoned  by  all.  The  wealthy 
and  very  high  caste  women  generally  remain 
under  the  trees,  singing,  and  gazing-  at  the 
crowd  ; but  they  stroll  about  occasionally  to  the 
shops  for  trinkets  and  sweetmeats,  and  to  see 
the  procession  with  the  gods  when  it  passes. 
Most  of  the  women  are  dressed  in  cotton,  and 
have  on  only  a few  pieces  of  jewelry ; but 
others,  and  some  of  the  children,  are  dressed  in 
fine  silk  of  various  colors,  and  wear  belts  of 
silver  around  their  waists,  or  gold  chains 
braided  into  their  hair.  Rings  of  the  same 
metals,  sometimes  set  with  gems,  are  in  their 
noses  and  ears,  and  around  their  wrists,  ankles, 
and  toes. 

Thus  the  first  day  of  the  festival  passed 
away.  When  evening  came,  the  scene  was 
changed.  Two  gods,  Nimiah  and  Nimabuk- 
turalu,  were  to  be  married.  These  idols  had 
been  made  of  clay  for  the  occasion.  The  cere- 
mony, the  same  as  that  used  in  marrying  men 
and  women,  was  performed  by  a Brahmin 


A HINDU  FESTIVAL. 


143 


priest.  When  this  was  over,  the  gods  were  put 
in  an  open  palanquin,  and  carried  back  and 
forth  through  the  streets  all  night : every  few 
rods  the  procession  stopped  for  the  display  of 
fire-works,  and  for  the  dancing-girls  to  dance 
and  sing,  while  the  people  worshipped  the 
images  in  the  palanquin,  and  brought  gifts  to 
them. 

The  second  day  the  crowd  increased  in  size  ; 
and  two  or  three  preachers  came,  with  several 
colportors,  to  talk  when  the  preachers  got 
tired,  and  to  sing  hymns.  The  preachers  took 
a position  in  a conspicuous  place,  which  they 
changed  occasionally ; while  the  colportors 
went  here  and  there  among  the  crowd,  offering 
their  books  for  sale.  But  little  was  going  on, 
as  all  were  preparing  for  the  coming  night. 
About  seven  o’clock  in  the  evening,  away  in 
the  direction  of  the  temples,  there  was  a loud 
sound  of  music,  and  shouts  from  many  voices ; 
and  simultaneously  the  whole  multitude  started 
in  the  direction  of  the  noise.  The  priests'  of 
the  god  Siva,  or  Mahadeva,  had  brought  him 
out  on  a palanquin  ; and  the  great  night  of  Siva 
Ratri  began. 

Siva,  or  Mahadeva  (the  great  god),  is  said  to 


144 


FROM  DARKNESS  TO  LIGHT. 


be  called  by  a thousand  names.  He  is  sup- 
posed to  be  gigantic  in  size,  of  white  or  ashy 
color,  with  a perpendicular  eye  in  his  forehead, - 
which,  when  opened,  emits  destructive  fire. 
He  is  said  to  have  a crescent  moon  on  his  fore- 
head, and  the  goddess  Gunga  in  his  hair,  which 
is  the  source  of  the  Ganges  river.  He  wears 
the  hide  of  an  elephant,  and  the  skin  of  a tiger : 
he  bears  a necklace  of  human  skulls,  and  deadly 
serpents  are  intwined  around  his  arms.  In  his 
hands  he  holds  various  emblems,  the  most  con- 
spicuous of  which  are  the  Shulamu,  or  trident, 
and  the  strangulative  cord  : hence  the  epithet 
“ Pasupati,”  lord  of  life,  is  given  to  him.  The 
idol  representing  such  a god,  which  was  richly 
adorned  with  jewelry  of  pure  gold,  caused  great 
excitement  in  the  expectant  multitude.  The 
people  rushed  so  frantically  to  and  fro  to  get  a 
sight  of  the  god,  and  to  worship  it,  that  the 
police,  although  out  in  full  force,  had  much 
difficulty  to  prevent  accidents.  The  procession 
at  ‘last  started,  and  was  continued  as  was  the 
procession  of  the  night  before,  except  that 
the  crowd  was  larger,  the  dancing-girls  more 
numerous,  the  pyrotechnics  grander,  and  the 
worshippers,  more  zealous. 


A HINDU  FESTIVAL. 


145 


In  the  early  morning  of  the  third  day,  the 
idol  Siva,  or  Mahadeva,  was  taken  from  the 
palanquin,  and  placed  upon  the  great  wooden 
car  called  in  Telugu  the  Taroo,  but  generally 
known  in  America  and  England  as  the  car  of 
Jaganath,  from  the  name  the  god  Kristnah 
bears  at  Pooree  in  Orissa,  where  the  largest 
and  most  holy  temple  to  that  god  is  located. 
This  car  was  now  to  be  drawn  until  ten  o’clock 
in  the  forenoon,  and  then  the  festival  for  the 
masses  would  be  at  an  end : but,  before  it  could 
be  moved,  sacrifices  must  be  made  to  evil 
spirits  and  to  rival  gods ; for  the  people  be- 
lieved, that  while  Mahadeva,  or  Siva,  was  strong, 
yet  other  gods  could  injure  him. 

A large  lot  of  grain  was  cooked,  and  placed 
in  a heap  near  the  car ; a sheep  was  killed, 
and  its  blood  poured  upon  the  heap ; incense 
was  burnt,  and  muntras  were  said,  praying  the 
other  gods  and  evil  spirits  to  accept  the  sacri- 
fice they  had  made  to  them,  and  not  to  be  jeal- 
ous and  injure  them,  or  break  the  car,  on 
account  of  the  honor  they  were  giving  to  Siva. 

Up  to  this  time  Uppiah  Naidu,  Lukshmiah, 
and  Seetama  had  been  simply  lookers-on.  But 
Uppiah  Naidu  and  Lukshmiah  were  highly  ex- 


146  FROM  DARKNESS  TO  LIGHT. 

cited ; and,  forgetting  all  they  had  heard  about 
idols  and  the  folly  of  worshipping  them,  they, 
with  the  masses,  were  carried  away,  and  bowed 
down  in  worship  to  Mahadeva  as  he  sat  upon 
the  car.  Not  so  with  Seetama,  who  turned 
away,  and  soon  after,  seeking  an  excuse,  went 
to  the  camp  under  the  friendly  tree. 

After  the  incense  had  been  burnt  to  the  evil 
spirits,  the  three  Brahmin  priests  who  minister 
continually  to  Mahadeva,  a carpenter  to  repair 
any  damages,  a vestal  dancing-girl  to  sing  to 
the  god  and  soothe  him,  and  a government 
policeman  to  keep  order,  mounted  the  car,  and 
took  their  seats  behind  the  image. 

The  wheels  of  the  car,  six  in  number,  were 
made  of  thick  wooden  planks  spiked  together, 
and  were  perhaps  eight  feet  in  diameter.  On 
the  top  of  these,  there  was  a framework  about 
twenty  feet  long  by  ten  feet  wide.  On  this 
platform  was  a pyramidal  tower  about  twenty 
feet  high,  the  top  of  which  was  covered  with 
red  and  yellow  cloth.  A large  cable  rope,  four 
inches  in  diameter,  and  two  or  three  hundred 
feet  in  length,  was  attached  to  the  axle-tree  of 
the  car,  and  passed  out  along  the  road  in  the 
direction  they  would  go. 


A HINDU  FESTIVAL. 


M 7 


At  the  appointed  time  the  managing  Brahmin 
cried  out,  “ It  is  now  time  for  the  car  of  the 
Supreme  Lord  to  move.  Draw  the  car  of  Ma- 
hadeva.”  At  this’a  thousand  willing  men,  and 
among  them  Uppiah  Naidu  and  Lukshmiah,  laid 
hold  of  the  cable ; and,  each  crying  to  Siva, 
“ Please  let  the  car  come ! Help  to  make  it 
move ! If  you  do  not  give  permission  it  will 
not  come ! ” pulled  with  all  their  strength. 
There  was  a deafening  noise  of  music,  shouting, 
and  praying,  a creaking  of  the  wheels  and  shak- 
ing of  the  frame  of  the  old  car,  and  it  began  to 
move.  During  the  whole  time  of  the  proces- 
sion the  car  was  stopped  every  few  rods,  when 
incense  was  burned,  and  the  people  rushed 
around  it  in  crowds,  and,  throwing  into  it 
bundles  of  betel-nuts,  and  the  spicy  leaves  of 
the  chavica-betel,  and  other  offerings,  fell  down 
and  worshipped  Mahadeva,  the  so-called  Lord 
of  the  universe. 

As  one  set  of  men  wearied,  others  took  their 
places.  Though  the  Telugus  in  this  region  are 
generally  a temperate  people,  those  who  drew 
the  car  of  Jaganath  indulged  freely  for  the 
time  in  arrack,  and  smoked  bhang,  and  ate 
opium  ; and,  long  before  the  time  arrived  to 


I48  FROM  DARKNESS  TO  LIGHT. 

return  the  car  to  its  wonted  place,  the  excite- 
ment of  the  multitude  was  great,  while  many 
were  in  a frenzy ; and  some,  no  doubt,  had  it 
not  been  for  the  strong  police-guard  always 
near  the  car  when  it  moved,  would  have  thrown 
themselves  under  the  wheels,  as  their  ancestors 
frequently  did.  But  I need  not  write  more. 
The  return  of  the  car,  and  the  scattering  of 
the  multitude  to  their  homes,  can  be  better 
imagined  than  described. 


CHAPTER  XIV. 


DOUBTS  AND  FEARS. 


S soon  as  the  car  was  in  its  accustomed 
place,  Uppiah  Naidu  and  his  company 
partook  of  refreshments  ; but,  as  they 
were  all  much  fatigued,  they  lay  down  in  the 
shade  of  the  tamarind-tree  under  which  they 
had  encamped,  and  slept  soundly  until  four 
o’clock  in  the  afternoon,  when  they  all  started 
for  home,  where  they  expected  to  arrive  about 
dark.  Lukshmiah  asked  his  father’s  permission 
to  go  on  before  as  fast  as  he  could,  and  arrange 
for  their  suppers,  and  see  if  the  cows,  buffaloes, 
and  goats  had  been  properly  herded  and  cared 
for  by  the  servant  who  had  been  left  in  charge 
of  the  premises  during  the  festival. 

Lukshmiah  walked  rapidly  on  ; but,  before  he 
had  gone  far,  he  overtook  Rungiah  and  one  or 
two  other  Christians  from  Sullawar  who  had 


149 


150  FROM  DARKNESS  TO  LIGHT. 

been  to  the  festival  to  assist  the  native 
preachers.  As  Rungiah  was  of  the  same 
village  as  Lukshmiah,  they  all  walked  on  to- 
gether; and  soon  the  conversation  turned  upon 
the  festival.  Rungiah  was  much  interested  in 
Lukshmiah.  He  had  known  him  ever  since  he 
was  a child.  He  had  always  been  kind  and 
considerate,  much  like  Seetama  his  mother. 
Since  his  conversion  Rungiah  had  often  talked 
to  Lukshmiah  about  Jesus  and  heaven  ; and 
he  felt  very  sad  when  he  saw  him  helping 
to  draw  the  car  during  the  festival,  and  after- 
wards  bowing  down  to  the  idol  Siva.  So,  as 
soon  an  opportunity  presented  itself,  he  said  to 
Lukshmiah,  — 

“ I think  I saw  you  worshipping  the  god  this 
morning  ; did  I not  ? ” 

Lukshmiah  felt  tired  and  nervous,  and  some- 
what troubled  in  conscience : hence  his  answer 
was  not  very  assuring. 

“Yes,  I did  worship  Mahadeva  to-day:  what 
harm  was  there  in  that  ? Is  he  not  the  Lord  of 
the  universe  ? Is  he  not  the  Destroyer  ? If 
we  can  gain  his  favor  by  worshipping  him, 
should  we  not  do  so  ?.” 

“ O Lukshmiah ! Lukshmiah  ! why  do  you 


DOUBTS  AND  FEARS.  I 5 I 

talk  thus  ? I hoped  that  you  had  abandoned 
the  worship  of  idols.  Do  you  not  know  that 
the  image  you  worshipped  has  no  life  or 
knowledge  or  strength  ?.  I have  often  told 
you  this,  Lukshmiah ; and  I thought  both  you 
and  your  mother  had  abandoned  the  worship  of 
false  gods.  Yes,  I hoped  for  more,  — even 
that  you  were  beginning  to  believe  in  Jesus.” 

“ Stop,  stop,”  said  Lukshmiah  : “ I am  not  a 
Christian.  Did  you  not  always  worship  Siva, 
until  a few  months  ago  ? Why,  then,  do  you 
blame  me  for  worshipping  as  I have  every  year 
since  I can  remember  ? Our  ancestors  wor- 
shipped thus,  and  I am  but  a youth.  What  do 
I know  ? I have  always  been  told  that  our 
Mahadeva  is  really  the  great  God,  that  his 
three  eyes  indicate  his  three  views  of  time,  — 
the  past,  the  present,  and  the  future ; that 
the  crescent  on  his  forehead  portrays  the 
measure  of  time  by  the  phases  of  the  moon ; 
that  the  serpent  which  forms  the  necklace 
denotes  the  measure  of  time  by  the  year ; 
that  the  second  necklace  of  human  skulls 
indicates  the  lapse  and  revolution  of  ages,  and 
the  extinction  and  succession  of  the  generation 
of  mankind  ; his  body  is  decked  with  serpents, 


152 


FROM  DARKNESS  TO  LIGHT. 


emblems  of  immortality  and  eternity ; the  rope 
is  to  bind  offenders  ; while  the  trident  indicates 
that  he  is  the  Creator,  the  Preserver,  and  the 
Destroyer  of  the  universe.  If  this  is  true,  why 
do  we  need  other  gods  ? ” 

“ I am  an  uneducated  man,  you  know,”  said 
Rungiah.  “ I cannot  argue  with  you,  neither 
can  I answer  your  questions  ; but  I do  not  think 
that  Siva  has  the  attributes  his  followers  ascribe 
to  him.  In  fact,  I do  not  believe  that  there  is 
any  being  which  corresponds  with  Siva  in  the 
universe.  I worshipped  him  for  long  years, 
from  the  earliest  days  of  my  remembrance 
until  a few  months  ago.  I am  now  getting  old, 
my  hair  is  turning  gray.  I do  not  think  that 
Siva  ever  did  me  any  good.  He  never  took 
away  my  sorrow  when  my  children  died.  He 
never  made  me  feel  that  the  sins  I have  com- 
mitted had  been  taken  away ; and  he  never 
gave  me  peace  in  my  mind,  or  real  happiness, 
such  as  I now  enjoy.” 

“Well,  come,  Rungiah,  let  us  change  the 
conversation.  We  must  hurry  home,”  said 
Lukshmiah. 

“But  will  you  not  promise  to  think  of  what 
I have  said,  and  of  what  preacher  Obulu  told 
you  a few, weeks  ago?”  asked  Rungiah. 


DOUBTS  AND  FEARS. 


153 


“When  Obulu  preached,”  replied  Lukshmiah, 
“ I did  think  something  of  your  religion ; but 
after  he  left  I soon  forgot  what  he  said.  Your 
God  has  not  given  me  the  mind  yet  to  leave  our 
old  and  honored  religion,  made  sacred  by  a thou- 
sand remembrances.  If  he  does,  then  I may 
believe  in  Jesus  as  you  request  ; but  I cannot 
now : so  do  not  trouble  me  any  more.  Others 
may  heed  you,  I cannot.” 

“ But,  Lukshmiah,  are  you  going  to  give  up 
all  hope  of  heaven  as  you  have  heard  it  de- 
scribed ? Is  your  mother  feeling  as  you  do  ? ” 
asked  Rungiah  anxiously. 

“ I do  not  know  how  my  mother  feels,”  said 
Lukshmiah;  “but  I have  told  you  I do  not  want 
to  talk  any  more  on  the  subject,  so  let  us  stop.” 
“Well,  I will;  but  allow  me  to  pray  to  my 
God  to  give  you  light,  and  reveal  himself  to 
you  : will  you  not  ? ” said  Rungiah. 

“Yes,  you  may  pray  for  me  as  much  as  you 
like,”  said  Lukshmiah,  “if  you  will  only  stop 
talking  now.” 

Lukshmiah’s  conscience  troubled  him.  He 
had,  in  the  excitement  at  Podala,  worshipped 
the  idol  with  more  enthusiasm  than  he  intended. 
He  did  not  yet  wish  to  forsake  all  idolatry,  but 


154 


FROM  DARKNESS  TO  LIGHT. 


meant  to  worship  Mahadeva  just  enough  to 
keep  the  god,  if  it  was  a god,  from  being  angry, 
and  enough  to  satisfy  his  villagers  that  he  was 
not  a Christian,  even  if  he  was  friendly  to 
Christians. 

As  the  crops  had  all  been  gathered  before 
the  Siva  Ratri  festival,  there  was  not  much 
work  to  do  on  the  farm,  save  to  feed  the  stock, 
and  draw  the  ashes  which  had  accumulated 
during  the  year  to  the  fields  for  dressing.  But 
this  work,  and  attending  the  marriages  which 
usually  take  place  between  the  first  of  April 
and  the  first  of  July,  are  enough,  considering 
the  extreme  heat  of  the  hot  season,  when  the 
thermometer  often  stands  for  weeks  as  high  as 
a hundred  and  twelve  degrees  in  the  shade  at 
noon,  and  sometimes  at  a hundred  degrees  at 
midnight. 

About  the  first  of  July  the  south-west  trade- 
winds,  which  usually  begin  about  the  middle  of 
May,  bring  rain  in  sufficient  quantities  to  ena- 
ble cultivators  to  commence  sowing  the  fields. 
But  in  the  year  1876,  of  which  we  are  writing, 
the  rains  failed  to  come  at  the  usual  time.  Days 
and  weeks  passed,  and  yet  there  was  no  sign  of 
rain.  The  people  of  Ahmudala  and  thousands 


DOUBTS  AND  BEADS. 


155 


of  other  villages  became  alarmed.  Babiah  Nai- 
du  and  Kristna  Row  called  a public  meeting  to 
take  into  consideration  what  should  be  done  to 
appease  the  gods,  and  induce  them  to  send  the 
much-needed  rain. 

The  meeting  was  largely  attended.  Several 
speeches  were  made.  Some  thought  that  they 
had  not  been  devoted  enough  to  their  village 
deities ; and  that  these,  being  angry,  did  not 
allow  the  rains  to  come.  Others  thought  the 
fault  was  in  allowing  the  Christians  to  remain 
in  Ahmudala,  and  urged  that  Rungiah  and  his 
friends  be  made  to  return  to  their  former  gods, 
or  else  to  leave.  But,  before  the  meeting  ended, 
it  was  decided,  that  as  Polarumma,  the  goddess 
of  small-pox,  malignant  diseases,  and  other  evils, 
had  had  no  festival  in  her  honor  for  two  or  three 
years,  probably  she  was  doing  the  mischief. 
They  therefore  agreed  to  make  a special  festival 
to  this  goddess.  Each  head  of  a family  was  to 
provide  a pair  of  bullocks  and  a cart  (the  top  to 
be  covered  with  red  and  yellow  cloth),  and  a 
sheep,  and  some  grain  and  incense,  and  to  be 
ready  to  join  in  procession  to  Polarumma’s  shrine 
on  the  morning  of  the  third  day ; and  the  meet- 
ing broke  up. 


156  FROM  DARKNESS  TO  LIGHT. 

The  next  day  the  grain  and  sheep  and  incense 
were  prepared ; and  at  the  appointed  time  all 
Ahmudala,  except  the  very  old,  the  sick,  young 
infants,  and  the  Christians,  were  ready.  In  the 
carts,  besides  the  grain  and  sheep  which  each 
family  contributed,  were  all  the  children  of  the 
household  ; for  they  hoped  that  when  the  god- 
dess saw  these  she  would  have  compassion  on 
them,  and  forgive  more  readily  the  neglect  of 
the  parents.  When  the  procession  reached  the 
shrine,  they  moved  in  a large  circle  three  times 
around  it.  Music  of  various  kinds  preceded  the 
carts.  When  these  circuits  had  been  made, 
the  grain  was  taken  out  of  the  carts,  and  poured 
in  heaps  about  the  idol.  The  sheep  were  sacri- 
ficed before  it,  and  incense  burnt  in  profusion. 
Then  the  children  were  brought,  who  prostrated 
themselves  before  the  goddess,  and  begged  her 
to  forgive  their  parents,  and  send  them  rain, 
and  give  them  crops,  that  they  might  not  die  of 
hunger.  Finally  the  men  and  women  fell  down 
before  the  idol,  their  foreheads  touching  th**- 
ground,  and  prayed  the  goddess  to  cease  being 
angry  and  to  give  them  rain  ; and  many  of  them 
further  promised,  that,  if  she  would  give  them 
rain  and  good  crops  this  year,  next  year  they 


DOUBTS  AND  FEATS. 


157 


would  make  a two-days’  festival  to  her,  and  sac- 
rifice two  sheep  and  twice  as  much  grain,  and 
burn  twice  as  much  intense,  as  they  had  that 
day. 

The  people  went  home,  and  waited  anxiously 
for  rain ; but  alas!  it  did  not  come.  Festivals 
were  made  to  Gungama,  the  goddess  of  water, 
and  to  other  gods  and  goddesses ; but  the  sun 
continued  as  before  to  rise  day  by  day  like  a 
ball  of  fire,  and  to  pour  its  scorching  rays  upon 
the  already  parched  and  thirsty  earth,  and  to  set 
in  a cloudless  sky. 

Months  passed.  The  time  for  the  north-east 
monsoon  came,  when  all  confidently  expected 
an  abundance  of  rain,  and  good  crops  of  some 
kinds  of  grain  which  matured  quickly.  But  the 
monsoon  came  not.  “ The  living  God,”  said  a 
native  preacher  at  this  time  to  his  congregation 
in  Ongole,  “ has  come  with  his  chastening  rod 
to  punish  his  idol-worshipping  children,  and  has 
already  locked  up  the  rain-clouds  in  his  go- 
downs,  and  has  put  the  keys  in  his  pocket.” 

“ The  brilliant  lustre  of  the  diamond  lake, 

The  emerald  greenness  of  the  waving  fields, 

The  shady  groves,  and  pleasant  cottage  grounds, 
And  all  the  beauties  of  the  happy  vale, 


158  FROM  DARKNESS  TO  LIGHT. 

Soon  vanished  imperceptibly,  as  if 
Some  unconsuming  furnace  underneath 
Had  baked  the  earth,  and  rendered  it  all  bare, 

Until  its  inmates  wandered  desolate, 

With  hollow  cheeks,  sunk  eyes,  and  haggard  faces, 
Like  walking  skeletons  pasted  o’er  with  skin.” 

The  hearts  of  brave,  strong  men  began  to 
fail  them  ; and  some  of  the  pious,  even,  began 
to  doubt  the  favor  of  God.  An  awful  famine 
was  inevitable. 


CHAPTER  XV. 


PERSECUTED  FOR  RIGHTEOUSNESS  SAKE. 


T will  be  remembered  that  Kristna  Row 
and  other  Brahmins  went  home  from 
the  public  meeting  at  Kuspa  breathing 
vengeance  against  the  Christians,  and  that  the 
family  living  in  Sullawar  had  been  singled  out 
for  persecution.  The  unregenerate  Telugu  can 
wait  patiently  for  months  or  even  years,  if 
necessary,  to  carry  out  a scheme  to  thwart  and 
humble  an  adversary,  and  in  the  mean  time  can 
smile  and  chat  pleasantly  with  his  victims.  No 
cat  or  tiger  playing  tenderly  with  the  poor 
creature  which  it  is  about  to  devour  can  excel 
in  duplicity  an  ordinary  Brahmin. 

Bodiah  and  his  family,  which  consisted  of 
himself,  wife,  and  two  grown-up  sons,  Narasu 
and  Chinna  Narasu,  with  their  families,  were 
happy  and  thankful,  notwithstanding  the  lack 

»59 


i6o 


FROM  DARKNESS  TO  LIGHT. 


of  rain.  Why  should  they  not  be  ? God  had 
years  before,  through  faithful  native  preachers, 
showed  them  the  way  of  life,  and  given  them 
new  hearts  ; and  the  love  of  sin  and  idolatry  had 
given  place  to  a real  living  faith  in  Christ  Jesus 
as  their  Saviour,  and  zeal  for  his  cause.  All 
things  had  indeed  become  new  to  them.  They 
owned  about  thirty  acres  of  land,  and  as  many 
bullocks,  cows,  and  buffaloes  as  they  needed. 
On  the  farm  there  was  a well  which  supplied 
water  sufficient  to  irrigate  several  acres  ; and 
thus,  by  means  of  their  bullocks  and  pulleys, 
they  were  enabled  to  raise  quite  a crop  when 
the  fields  all  about  were  dry  and  parched.  They 
had  built  a small  schoolhouse,  which  also  served 
them  for  a place  of  worship  on  Sundays,  and 
supported  a school-teacher  at  their  own  ex- 
pense ; and  they  hoped  to  be  able,  not  only  to 
live  through  the  famine  themselves  by  means 
of  their  well,  but  to  continue  to  care  for  the 
teacher,  and  to  save  their  stock  from  perish- 
ing. 

By  January,  1877,  the  old  supply  of  grain 
was  generally  exhausted,  and  all  kinds  of  labor 
suspended.  When  any  grain  was  for  sale,  it 
could  be  had  for  cash  only,  and  at  famine 


FOR  RIGHTEOUSNESS ' SAKE.  l6l 

prices.  Bands  of  dacoits  roamed  over  the 
country,  and  took  what  they  could  find,  using 
force  when  necessary.  A man  in  Sullawar,  of 
the  shepherd  caste,  folded  his  sheep  near  the 
Christians’  hamlet.  He  had  collected  about 
thirty  bushels  of  grain,  and  buried  it  in  a pit 
near  his  sheep-fold,  and  at  night  would  take  his 
cot,  and  put  it  over  the  pit,  and  sleep  there, 
watching  his  flock  and  his  grain  at  the  same 
time.  The  bandits  heard  of  this  deposit  of 
grain,  and  some  thirty  of  them  came  after  it. 
They  caught  the  poor  shepherd,  stuck  a cloth 
in  his  mouth,  tied  his  hands  behind  his  back, 
threw  him  down,  and  then,  placing  the  cot  over 
him,  one  of  the  party  quietly  sat  down  upon  it, 
while  the  rest  unearthed  the  grain.  Early  the 
next  morning  the  news  of  this  robbery  was  all 
over  Sullawar,  and  had  reached  Ahmudala. 

“ Now  is  our  time,”  said  Kristna  Row  to 
some  of  his  intimate  friends.  “ The  gods  are 
on  our  side,  and  we  shall  stop  the  spread  of 
this  unbearable  religion  of  the  English.” 

He  hastened  to  the  tank,  and  bathed,  and 
said  his  muntras,  then  went  to  the  temple,  and 
bowed  to  Ramaswamy  and  Lukshmanaswamy, 
and,  taking  two  or  three  other  Brahmins  vVith 
him,  started  for  Sullawar. 


1 62  FROM  DARKNESS  TO  LIGHT. 

“ Now  is  the  time,”  said  he  to  the  Brahmin 
kurnam  of  Sullawar,  “to  take  our  revenge.  We 
can  now  punish  the  Christians  in  your  village, 
and  teach  them  better  than  to  abandon  the 
gods  of  their  fathers  ; and  we  shall  strike  fear 
into  the  hearts  of  all  who  are  thinking  about 
the  new  religion  throughout  all  this  region.” 

“ It  is  good,  it  is  good,”  said  the  Sullawar 
kurnam.  “ Your  suggestion  pleases  me.  I am 
exceedingly  annoyed  with  the  Christian  Bodiah 
and  his  sons.  When  they  see  me  approaching, 
because  I am  a Brahmin  and  the  kurnam  of 
Sullawar,  and  they  only  tanners  by  caste,  you 
know  they  should  step  to  the  leeward  side  of 
the  road,  and  take  off  their  sandals,  then  put 
the  palms  of  their  hands  together,  and  raise 
them  to  their  foreheads  until  I pass  by.  But 
they  refuse  to  do  this,  and  will  only  make  their 
salaams  to  me  as  to  an  equal.  They  have  also 
built  a schoolhouse,  and  have  got  a teacher 
from  Ongole,  and  some  fifteen  of  their  children 
are  going  to  school  every  day.  Such  conduct 
cannot  be  endured  much  longer,  and  I hail  any 
plan  to  stop  the  spread  of  this  hateful  sect. 
But  what  is  your  plan  ? I had  almost  forgotten 
the  probable  necessity  of  haste.” 


FOR  RIGHTEOUSNESS'  SAKE.  1 63 

“ Well,”  said  Kristna  Row,  “ dacoits  carried 
off  the  grain  of  shepherd  Cotiah,  I hear.” 

“Yes;  but  what  has  that  to  do  with  Bodiah 
and  his  sons  ? ” asked  the  kurnam. 

“ Much,”  replied  Kristna  Row. 

“I  don’t  see  that,”  rejoined  the  other;  “for 
everybody  here  knows  that  Bodiah  and  his  sons 
are  honest  men.  Even  when  they  were  of  our 
religion,  they  were  never  charged  with  stealing. 
You  must  get  some  other  plan.” 

“ My  plan  is  good,”  said  Kristna  Row;  “and 
if  you  help  me,  it  will  work,  and  work  nicely, 
else  I am  not  a Brahmin.” 

“Rama!  Rama!”  ejaculated  the  kurnam  of 
Sullawar.  “Tell  me  your  plan.  I will  help 
you  all  I can.  Your  words  give  me  confi- 
dence.” 

“We  will  go  to  the  shepherd  Cotiah,”  said 
Kristna  Row,  “ and  persuade  him  to  complain 
to  the  police  at  once,  and  to  testify  that  he 
recognized  Narasu  and  his  brother,  the  sons  of 
the  Christian  Bodiah,  as  among  the  dacoits. 
When  the  sergeant  and  inspector  of  police 
from  Podala  come,  we  shall  speak  to  them,  and 
they  will  readily  indorse  our  plan.  Afterwards 
we  will  quietly  get  the  sub-Tahsildar  at  Podala, 


164  FROM  DARKNESS  TO  LIGHT. 

who  will  try  the  case,  to  put  it  off  indefinitely. 
The  sub-jail  at  Podala  is  full,  therefore  the 
prisoners  will  have  to  be  put  in  stocks  out 
doors ; and  there  we  will  teach  them  by  the 
month  not  to  disgrace  our  gods  and  insult 
Brahmins.” 

“ But  will  not  the  missionary  at  Ongole  soon 
bring  this  nice  plan  to  nought,  and  cause  us  to 
get  punished  ourselves  ? We  must  be  careful,” 
said  the  kurnam. 

“I  have  thought  of  all  that,”  said  Kristna 
Row.  “ The  missionary  at  Ongole  is  now  very 
busy,  — so  Bodiah  told  me,  — and  cannot  leave 
home.  He  has  taken  a large  contract  to  dig  on 
the  canal,  and  is  collecting  all  the  poor  Chris- 
tians and  others,  and  giving  them  work.  Be- 
sides this,  the  sub-collector  will  not  now  try  any 
such  cases  as  this  will  be.  He  is  busy  trav- 
elling, and  laying  out  roads  for  relief-works. 
Moreover,  the  best  part  of  my  plan  is  this  : 
When  the  missionary  hears  that  Bodiah’s  sons 
have  been  put  in  jail  for  dacoity,  he  will  be 
very  angry.  He  is  a very  strict  man  ; and,  if 
any  one  steals  or  robs,  he  will  not  have  them 
about  any  more.  When  he  hears  that  Bodiah’s 
sons  have  robbed,  he  will  cast  them  all  off ; and 


FOR  RIGHTEOUSNESS'  SANE. 


165 


then  we  will  punish  them  until  we  are  satisfied. 
When  it  is  known  that  the  missionary  has  aban- 
doned them,  they  will  beg  and  plead  until  we 
intercede  with  the  sub-Tahsildar  to  let  them 
go ; and  that  will  be  the  end  of  the  Christians, 
and  we  shall  live  and  be  honored  as  were  our 
worthy  sires.” 

“ But,  should  this  case  be  called  by  the  sub- 
collector, by  whom  can  we  prove  that  Bodiah’s 
sons  were  among  the  dacoits  ? ” asked  the 
kurnam. 

“ Leave  that  to  me,”  replied  Kristna  Row. 
“ The  shepherd  Cotiah  will  swear  that  he  rec- 
ognized them.  I shall  get  Uppiah  Naidu  and 
Lukshmiah,  who  last  night  came  home  from 
Agraharum,  to  swear  that  they  saw  some  men 
running,  and  that  they  recognized  Bodiah’s  sons 
among  the  others.” 

“ Will  they  swear  to  this  ? ” asked  the 
kurnam. 

“Of  course  they  will,”  said  Kristna  Row. 
“ Is  it  not  a common  cause  to  all  good 
Telugus  ? ” 

The  plan  thus  arranged  was  carried  out  to 
the  letter.  The  houses  of  the  Christians  were 
searched,  and  they  were  taken  to  Podala.  A 


1 66  FROM  DARKNESS  TO  LIGHT. 

form  of  inquiry  was  gone  through  with  by  the 
police  ; and,  as  there  was  no  room  in  the  jail, 
their  feet  were  placed  in  a log  of  wood,  hewed 
out  for  the  purpose  in  the  open  yard,  to  await 
their  trial.  Here,  along  with  a hundred  others 
who  were  guilty  of  all  manner  of  crimes,  ex- 
posed to  the  heat  of  the  sun  by  day  and  the 
cold  dews  and  chilling  winds  by  night,  with 
neither  bed  nor  blanket,  with  scanty  garments 
to  cover  their  bodies,  they  had  to  bear  witness 
for  Jesus  as  did  the  Apostle  Paul.  Right  well 
they  acquitted  themselves.  They  sang  of  Jesus 
and  his  love  ; they  did  not  murmur,  but  they 
cast  their  burden  on  Him  who  cared  for  them  ; 
and  they  exhorted  all  their  fellow-prisoners  to 
repent,  and  believe  in  the  one  true  and  living 
God. 

The  story  of  the  wrong  which  the  Brahmins 
had  done  was  soon  known  to  all  the  prisoners 
and  to  many  others ; and  no  little  pity  was 
felt  for  Narasu  and  his  brother.  But  the 
Brahmin’s  heart  knows  no  pity.  Day  by  day 
the  sub-Tahsildar  passed  by  in  sight  of  the 
prisoners,  and  yet  no  trial  was  ordered.  The 
kurnams  of  Ahmudala  and  Sullawar,  and  other 
Brahmins  and  Mohammedans,  and  some  Sudras, 


FOR  RIGHTEOUSNESS'  SAKE. 


1 67 


would  tauntingly  ask  the  Christians  sitting  in 
the  stocks,  — 

“ Well,  how  about  your  schoolhouse  now  ? 
Will  you  now  let  the  sacred  tuft  of  hair  grow 
on  your  head  ? Will  you  return  to  the  gods  of 
your  fathers  ? Will  you  worship  us  Brah- 
mins ? ” 

To  these  and  many  other  taunts  and  insults 
those  two  noble  young  men  for  four  and  "a  half 
long  months  heroically  replied,  — 

“ We  have  done  no  fault.  We  only  Believe 
in  the  God  who  created  us,  preserves  us,  and 
died  to  save  us.  We  have  not  yet  suffered  so 
much  as  he  did  for  us.  You  know  not  what 
you  are  doing.  Your  master,  the  Devil,  makes 
you  do  very  bad  things.  May  God  open  your 
eyes  to  see  what  you  are  doing ! As  for  us, 
although  you  kill  us,  or  keep  us  here  until  we 
die,  we  can  not,  we  will  not,  give  up  our  religion, 
and  forsake  our  Lord  and  blessed  Saviour,  to 
worship  gods  of  wood  and  stone  and  metal  as 
you  do.” 

The  father  did  all  in  his  power  for  his  sons. 
He  went  to  Ongole,  and  the  missionary  joined 
with  him  in  writing  petitions,  begging  that  the 
Christians  in  Podala  might  have  a trial ; but 


1 68  FROM  DARKNESS  TO  LIGHT. 

the  Brahmins  had  determined  that  there  should 
be  no  trial,  and  they  well-nigh  succeeded. 

At  last  the  sub-Tahsildar  of  Podala  was  re- 
moved. The  man  who  came  in  his  stead  could 
not  be  either  bribed  or  flattered  by  ordinary 
means.  The  Christians  were  called  ; but,  as 
he  did  not  have  authority  to  try  so  serious  a 
case,  they  were  sent  to  Ongole.  Kristna  Row 
and  the  kurnam  of  Sullawar  did  their  best  to 
get  witnesses.  Among  others  called,  were 
Uppiah  Naidu  and  Lukshmiah.  The  witnesses 
were  all  taught  what  they  should  say  in  court. 
When  they  were  instructing  Lukshmiah,  he 
said  to  Kristna  Row,  — 

“ What  harm  have  Bodiah’s  sons  done  ? I 
know  of  nothing,  except  that  they  have  believed 
in  the  living  God.  Is  that  a crime  to  be  pun- 
ished ? ” 

“What!”  said  Kristna  Row,  “will  you  also 
join  with  them  ? Their  new  religion  is  a vain 
thing.  It  makes  them  proud  and  lazy  and  inso- 
lent. They  now  talk  as  though  they  were  our 
equals.  They  despise  our  gods.  They  violate 
the  customs  which  our  ancestors  established, 
and  which  are  sacred.  Will  you  allow  this  ? 
Are  not  you  angry  ? ” 


FOR  RIGHTEOUSNESS'  SAKE. 


169 


Lukshmiah  replied  that  Bodiah  and  his  sons 
had  believed  in  the  true  God,  and  he  had 
blessed  them  ; and  that  he  could  not  question 
their  right  to  feel  as  they  did.  He  knew  no 
evil  of  them. 

After  this  an  attempt  was  made  to  keep  * 
Lukshmiah  from  going  as  a witness  to  Ongole, 
but  nevertheless  he  went.  When  the  case  was 
called,  some  witnesses  said  that  on  the  night  of 
the  robbery  they  saw  Narasu  and  his  brother 
running;  and  others,  that  they  saw  them  with 
grain : but  the  witnesses  so  broke  down  on 
cross-examination  that  their  testimony  was 
worthless.  Uppiah  Naidu  said  that  he  had 
known  the  prisoners  since  their  childhood,  and 
had  never  heard  any  evil  of  them.  When 
Lukshmiah  was  called,  he  told  the  sub-judge 
the  whole  plan,  and  how  the  police-sergeant 
and  Kristna  Row  and  others  had  tried  to  get 
him  to  swear  falsely ; and  concluded  by  saying 
that  he  believed  the  prisoners  honest  and  good 
men. 

The  evidence  was  all  forwarded  to  the  judge, 
an  English  gentleman  in  Nellore ; and  he  dis- 
missed the  case.  Afterwards  Bodiah  and  his 
sons  brought  a suit  for  false  imprisonment  and 


170 


FROM  DARKNESS  TO  LIGHT. 


libel  against  the  shepherd  who  had  brought  the 
groundless  charge  to  please  the  Brahmins  and 
enemies  of  Christianity,  and  obtained  pay  for 
all  the  time  they  were  imprisoned,  and  for  all 
the  losses  which  they  had  sustained. 


CHAPTER  XVI. 


THE  GREAT  FAMINE. 


PPIAH  NAIDU  and  his  brothers  had 
several  large  wells  on  their  farms ; 
and,  as  these  were  only  a few  feet 
deep,  they  could  irrigate  enough  ground  to 
give  them  subsistence.  Some  others  here  and 
there  had  similar  wells  ; but  to  millions  in 
South-eastern  India,  New  Year’s,  1877,  was  a 
sad  day.  It  was  made  sadder  to  thinking  men 
from  the  fact  that  Mr.  Disraeli  — afterwards 
Lord  Beaconsfield  — and  his  party  had  selected 
it  as  the  day  to  proclaim  the  Queen  of  England 
Empress  of  India  ; and  preparations  for  Durbars 
and  parades  and  salutes  and  balls  and  pyrotech- 
nics at  Delhi  and  other  large  cities  had  been 
made  on  a scale  of  splendor  heretofore  un- 
known, even  in  this  land  of  kings  and  nabobs. 
Money  was  spent  in  profusion.  But,  while  the 

171 


172 


FROM  DARKNESS  TO  LIGHT. 


few  were  feasting,  millions  were  gathering  roots 
and  leaves  to  eat,  with  the  almost  certain  pros- 
pect of  death  at  an  early  day  by  starvation,  or 
by  diseases  brought  on  by  want  and  improper 
food.  Better  counsels  soon  prevailed  at  the 
government-houses  in  Madras  and  Calcutta ; 
and,  by  the  1st  of  February,  relief-works  on  a 
large  scale  were  started  in  various  parts  of  the 
famine-stricken  country. 

Rungiah  and  the  other  Christians  of  Ahmu- 
dala,  and  many  others,  heard  that  the  mission- 
aries at  Ongole  had  contracted  to  dig  a portion 
of  the  Buckingham  Canal,  in  order  to  give  work 
to  Christians  and  others  in  need  ; and  they  hast- 
ened off  to  Ongole  and  Camp  Razupalum,  eight 
miles  beyond,  nearer  the  sea.  Before  he  left, 
Rungiah  went  to  bid  Seetama  and  her  family 
good-by.  Uppiah  Naidu  was  glad  that  a way 
had  been  opened  for  Rungiah  to  live,  and  said 
that  perhaps  Lukshmiah,  and  some  of  the  other 
young  men  of  the  village,  might  be  glad  to  get 
work  at  Ongole  after  a little. 

Lukshmiah  was  sorry  to  have  Rungiah  go. 
He  longed  to  go  with  him  to  the  canal, — 
though  he  hardly  knew  why,  — and  asked  him 
to  send  him  word  frequently  how  he  got  on, 
and  what  the  chances  were  for  work. 


THE  GREAT  FAMINE. 


173 


“ I think  your  God  is  going  to  deliver  you, 
Rungiah,”  said  Seetama.  “ Our  gods  have  all 
failed  us.  I shall  never  worship  them  again. 
If  your  God  does  not  pity  us,  and  give  us  rain 
and  food,  we  shall  die.  He  is  our  only  hope. 
May  your  God  care  for  you,  Rungiah ! Think 
of  us  sometimes,  and  pity  us.” 

“ I believe  my  God  will  take  care  of  me  and 
my  little  ones,”  said  Rungiah.  “ Be  sure  that 
I shall  call  upon  him,  and  be  faithful  to  him. 
But  O Seetama ! if  you  and  your  husband  and 
son  Lukshmiah  would  only  believe  as  I do,  I 
should  be  very  happy.” 

“ We  may  believe  yet,”  said  Seetama.  But 
here  Soobama  and  Babiah  Naidu  came  within 
hearing  distance,  and  the  conversation  had  to 
stop,  because  of  late  both  the  moonsiff,  Babiah 
Naidu,  and  Soobama  had  become  more  bitter 
against  the  Christian  religion.  Distress  and 
horrid  sights  and  dark  prospects  seemed  to  be 
used  to  lead  some  to  renounce  idols,  and  to 
seek  for  truth  and  light,  while  the  hearts  of 
others  grew  harder  every  day. 

When  Rungiah’s  company  reached  the  camp 
on  the  canal,  they  were  very  weak,  and  scarcely 
able  to  drag  themselves  along ; but  a few  days 


i/4 


FROM  DARKNESS  TO  LIGHT. 


of  proper,  wholesome  food,  and  the  prospect  of 
abundance  of  work  at  a good  price,  put  new  life 
into  the  whole  company.  After  the  work  had 
been  going  on  a few  days,  the  contractor  called 
Rungiah  and  a number  of  the  trustworthy 
Christians,  and  told  them  that  he  thought  there 
might  be  a great  number  of  Christians  and 
others  in  their  villages  and  among  their  ac- 
quaintance who  were  not  able  to  collect  food 
enough  to  last  them  while  on  the  road  to  the 
canal. 

“Others  also,”  he  said,  “may  not  know  of 
our  work  here,  and  others  yet  may  be  afraid  to 
come  to  us ; for  I hear  that  bad  and  foolish  men 
are  spreading  all  kinds  of  reports  about  us  and 
the  object  of  this  kindness  which  you  have  ex- 
perienced, and  which  you  know  to  be  of  God. 
I want  each  of  you,  therefore,  to  take  some 
money,  and  go  back  to  your  villages,  and  give 
to  all  who  are  anxious  to  come  here  to  work 
money  to  pay  their  expenses  while  coming. 
Urge  all  to  come ; and,  if  there  are  any  too  old 
or  too  weak  to  work,  bring  them  also,  and  we 
will  take  care  of  them.  But  first  talk  with  the 
preachers,  who  are  now  your  overseers  here, 
and  learn  all  about  the  work  and  the  benefits  of 


THE  GREAT  FAMINE. 


175 


coming,  and  the  probability  of  death  by  star- 
vation to  all  poor  people  who  do  not  come ; and 
then  you  can  answer  all  the  questions  which 
will  be  asked.” 

In  a few  hours  thirty  or  more  men  might 
have  been  seen  hurrying  away  to  their  native 
villages.  As  soon  as  Rungiah  reached  Ahmu- 
dala,  he  went  to  see  Uppiah  Naidu  and  Seetama. 
They  were  glad  to  see  him,  and  asked  him  to 
sit  down,  and  tell  them  all  about  the  work  he 
had  been  doing,  and  what  he  thought  of  it ; 
“ for,”  said  Seetama,  “ we  have  heard  awful 
stories  of  what  the  government  and  the  mis- 
sionaries are  going  to  do  after  a while.” 

“ What  stories  have  you  heard  ? ” asked  Run- 
giah. 

“ Many  stories,”  said  Seetama.  “ One  was, 
that,  as  soon  as  they  have  enticed  all  the  young 
men  and  women  they  can  to  these  works,  they 
are  going  to  send  steamers  up  the  coast  to  a 
place  opposite  the  camps,  and  then  send  all  the 
men  off  to  England  to  be  soldiers,  and  the 
women  to  be  slaves.” 

“ Well,  that  is  one  good  story  : what  else  have 
you  heard  ? ” asked  Rungiah. 

“ Oh  ! plenty  of  others,”  said  Seetama.  “ Lis- 


176  FROM  DARKLESS  TO  LIGHT. 

ten,  and  be  patient.  Some  say  that  your  mis- 
sionary is  going  to  make  all  who  go  to  the 
canal  break  their  caste  ; and  others  think  that 
by  some  enchantment  or  mantras,  he  is  going 
to  make  them  all  Christians.  We  have  heard 
that  the  gentlemen  on  the  canal  have  dug  a 
great  many  graves  ; and  that  when  the  proper 
time  comes  they  will  kill  all  the  people,  and 
thus  make  room  for  Englishmen  to  settle  in 
India.  It  is  also  reported  that  the  steam- 
engine,  one  of  the  goddesses  of  the  English,  is 
angry  because  she  has  been  made  to  pull  such 
big  loads  of  grain  for  the  famine-stricken  dis- 
tricts, and  that  she  refuses  to  work  until  some 
little  girls  are  sacrificed  to  her.  They  say  that 
the  government  has  sent  secret  officers  to  hunt 
up  some  pure  and  beautiful  girls  for  this  offer- 
ing. Many  have  kept  their  girls  locked  up 
during  the  night,  for  fear  of  those  agents  who 
are  supposed  to  come  at  night,  and  to  give 
stupefying  drugs  to  the  girls,  and  then  lead 
them  away.” 

“Well,  well,  I am  astonished,”  said  Rungiah. 
“ These  stories  are  enough.  Here  are  the 
facts  : You  and  our  people  generally  cannot 
understand  our  missionaries,  and  the  motives 


THE  GREAT  FAMINE. 


I 77 


which  actuate  our  rulers.  Hindus,  educated 
according  to  their  religion,  cannot  understand 
Christians,  who  act  according  to  our  Bible, 
which  is  the  book  of  God,  any  more  than  a 
blind  man  can  understand  about  the  beauties 
of  nature.  They  judge  others  according  to 
their  own  selfish,  evil  hearts.  No,  no ! Our 
missionaries  are  not  new  people.  They  have 
lived  in  Ongole  for  many  years.  Some  of  their 
children  are  now  here,  and  my  little  girl  had  a 
good  play  with  them  the  other  day  when  I was 
in  Ongole.  They  came  out  here  because  they 
love  us.  Just  think,  when  they  came  back  to 
Ongole  three  years  ago,  they  left  their  oldest 
boy  and  oldest  girl  in  America,  because  they 
could  not  be  educated  here.  They  are  doing 
all  they  can  to  save  the  lives  of  the  people, 
because  of  this  love.  They  are  doing  just  as 
their  religion  teaches  them  to  do.  Did  not 
Jesus  come  down  to  this  world  because  he 
loved  us  ? Then,  why  should  not  these  mis- 
sionaries do  as  their  Master  did  ? ” 

“ But  what  about  government  ? ” said  Uppiah 
Naidu. 

Why,  I think  I have  heard  the  preachers 
say  that  government  is  doing  just  as  a wise, 


178  FROM  DARKNESS  TO  LIGHT. 

good  shepherd  would  do,”  answered  Rungiah. 
“ He  would  save  the  lives  of  his  flock  at  almost 
any  cost,  because  he  loves  them,  because  it  is 
his  duty  to  do  so,  and  because  by  them  he  gets 
his  living.  If  the  sheep  all  die,  he  and  his 
children  would  starve.  So,  if  the  government 
lets  its  people  die,  in  what  condition  will  the 
rulers  be  ? And  then  the  work  they  are  get- 
ting done,  I have  been  told,  will  pay  good  in- 
terest on  the  money  spent  in  a short  time. 
Then,  instead  of  doubting  the  missionaries  and 
government  because  they  are  kind  and  consid- 
erate, all  should  thankfully  accept  the  provision 
they  have  made,  and  live.” 

Rungiah  then  told  in  detail  of  the  work  on 
the  canal,  which  altogether  was  about  one  hun- 
dred miles  in  length,  and  of  the  vast  multitudes 
of  coolies  engaged  in  it.  Then  he  spoke  of  the 
camp  at  Razupalum,  established  by  the  mis- 
sionaries, where  there  were  over  five  hundred 
huts  made  of  bamboo-poles  and  palmyra-leaves, 
and  upwards  of  three  thousand  coolies,  besides 
old  men  and  women  and  small  children  who 
were  supported  gratuitously.  “ All  is  kept  in 
perfect  order,”  he  said,  “by  the  missionary  and 
the  preachers,  who  are  ai4ed  by  a number  of 


THE  GREAT  FAMINE. 


179 


camp-watchers,  and,  if  necessary,  by  a squad  of 
sappers  and  miners  whose  hut  is  not  distant. 
Oh,  yes ! the  great  God  has  raised  up  these 
means  to  save  us  and  our  little  ones  alive.” 

Uppiah  Naidu  and  Lukshmiah  were  deeply 
interested  in  Rungiah’s  description  of  the  work 
on  the  canal ; and  Seetama  could  not  suppress 
the  tears  of  joy  which  came  unbidden  to  her 
eyes. 

Rungiah  soon  went  on  his  way,  for  his  errand 
required  haste.  Thousands  everywhere  were 
trying  to  live  on  roots  and  on  the  fruit  of  the 
prickly  pear,  a coarse  and  unwholesome  substi- 
tute for  food.  But  many  fell  sick  of  dysentery 
and  diarrhoea ; and  it  was  well  known  that  such 
food  even  could  not  be  expected  much  longer. 
Rungiah  and  others  who  went  out  to  call  the 
starving  performed  their  duty  faithfully,  and 
they  brought  hundreds  to  the  camp  on  the 
canal.  But  many  would  not  listen  to  their 
pleading,  and  said,  “ If  it  is  fated  for  us  to  die, 
we  shall  die.  What  is  the  use  trying  to  avoid 
what  has  been  decreed  by  the  gods  ? If  we  try 
to  escape  punishment,  will  not  a worse  evil 
overtake  us?  If  we  stay  at  home,  perhaps  the 
gods  will  pity  us.  Why  should  we  go  away 


i8o 


FROM  DARKNESS  TO  LIGHT. 


from  our  own  village  to  die  ? ” The  agents 
from  the  canal  had  to  turn  away ; and  a few 
weeks  later  jackals  and  dogs  and  hyenas  were 
gorging  themselves  on  the  dead  bodies  of  many 
believers  in  fate.  Heart-rending  were  the 
scenes  witnessed  by  those  men,  as  they  passed 
back  and  forth  from  the  canal  to  the  distant 
villages.  It  was  a common  thing  to  see  dead 
bodies  lying  beside  the  road,  with  wild  animals 
and  carrion-birds  tearing  them  to  pieces  : many 
were  seen,  who,  having  sunk  down  in  utter 
helplessness,  were  still  gasping  in  the  agony  of 
starvation,  mothers  and  their  famishing  infants 
perishing  together.  Those  poor  starving  crea- 
tures were  left  to  lie  there  and  die,  and  remain 
unburied  ; because  not  one  traveller  in  fifty, 
perhaps,  who  passed  along,  had  strength  enough 
to  raise  them  up,  nor  any  food  to  give  them  if 
he  could. 

Six  fearful  months  passed,  and  rains  came. 
In  September,  Rungiah  and  his  family,  except 
his  oldest  son  and  daughter,  whom  he  left  in 
school  in  Ongole,  returned  to  Ahmudala  to 
commence  cultivating  his  small  farm.  This 
was  made  ready,  and  sown  with  seed  he  had 
bought  with  the  money  saved  while  at  work  on 


THE  GREA  T FAMINE.  1 8 1 

the  canal.  But  a few  days  later  this  seed,  and 
that  sown  at  the  same  time  by  tens  of  thou- 
sands of  other  farmers,  rotted  in  the  ground. 
Seed,  obtained  with  great  difficulty  by  most 
people,  was  again  purchased  and  sown.  It 
came  up,  and  the  farmers  and  the  whole  popu- 
lace rejoiced ; but  judge  how  the  hearts  of  the 
bravest  sank  within  them  when  great  swarms 
of  locusts,  which  no  one  could  number,  swept 
down  upon  all  this  part  of  the  country,  and  ate 
up  most  of  the  young  grain  before  they  left. 

The  means  of  Rungiah,  and  of  multitudes 
of  other  poor  farmers  and  artisans,  were  ex- 
hausted. They  were  in  despair.  It  was  be- 
lieved that  government  could  give  no  further 
help  ; and  this,  with  reports  of  continued  calami- 
ties, was  telegraphed  to  England  by  far-seeing, 
kind-hearted  men  in  Madras,  and  a few  days 
later  similar  messages  were  sent  to  America. 
God  put  it  into  the  hearts  of  Englishmen  to 
inaugurate  a charity,  perhaps  unequalled  in  the 
history  of  the  world. 

This  money,  and  goodly  sums  from  America 
also,  were  freely  given  to  buy  seed  again  ; and 
in  due  time  a partial  crop  was  reaped.  In 
May,  1878,  money  for  seed-grain  was  again 


I 82 


FROM  DARKNESS  TO  LIGHT. 


issued  to  poor  and  needy  farmers ; and  four 
months  later  the  famine,  which  had  swept 
away,  either  directly  or  indirectly,  about  six 
millions  of  human  beings,  was  at  an  end.  But 
to  this  day  the  evidences  of  that  terrible  famine 
may  be  seen  in  the  numbers  of  human  bones 
that  lie  bleaching  in  the  fields,  and  beside  the 
road.  This  last  act  of  kindness  of  the  English 
nation  made  a deep  impression  throughout  the 
famine-stricken  region,  and  all  India.  Hindus 
everywhere  had  to  acknowledge  that  such 
charity  had  never  been  heard  of  in  India  be- 
fore. Christianity  had  gained  a triumph.  See- 
tama,  no  doubt,  expressed  the  secret  thought 
and  purpose  of  multitudes,  when  she  said  to 
Rungiah,  “ Your  God  is  the  living  God.  I 
shall  believe  in  him  only  hereafter.” 


CHAPTER  XVII. 

lukshmiah’s  conversion. 

URING  the  last  few  months  of  the  fam- 
ine, Lukshmiah  began  to  think  much 
of  what  he  had  heard  about  the  Chris- 
tian religion ; and  occasionally  he  would  call 
upon  God  to  give  him  wisdom,  and  teach  him 
what  to  do.  Sometimes  he  felt  that  he  was  a 
Christian : then  for  days  he  would  be  entirely 
discouraged,  and  would  almost  give  up  hope  of 
ever  becoming  as  Rungiah  described  himself,  a 
new  creature,  and  happy  because  of  peace 
with  God  and  the  hope  of  heaven.  He  talked 
often  with  Rungiah,  who  encouraged  him,  and 
instructed  him  as  well  as  his  own  limited 
knowledge  would  allow.  Lukshmiah  also  often 
spoke  to  Seetama,  his  mother,  about  his  desires 
and  feelings.  Her  advice,  although  probably 
the  best  for  Lukshmiah  in  the  end,  did  not 

,83 


184  FROM  DARKNESS  TO  LIGHT. 

tend  to  strengthen  his  dawning  faith.  She 
would  say  to  her  son,  — 

“You  know,  Lukshmiah,  that  I am  not  a 
Christian.  It  is  true  that  I have  abandoned 
the  worship  of  idols,  and  I try  to  pray  to  the 
God  of  Rungiah  and  the  Christians  ; but  I am 
only  a woman,  and  I cannot  leave  my  family. 
I must  do  as  well  as  I can,  in  the  narrow 
sphere  in  which  I am  placed.” 

At  another  time,  Lukshmiah  would  say,  — 

“ I shall  become  a Christian,  and  will  learn 
to  read  and  write,  and  perhaps  I may  be  a 
preacher.  Our  religion  is  all  a humbug  and 
lies,  our  priests  are  cheats,  and  many  of  our 
caste  people  rascals.  See  what  they  did  to 
Bodiah’s  sons,  and  what  they  tried  to  do  to 
Rungiah  and  the  Christians  here.  If  it  had 
not  been  for  you,  mother,  what  would  have  be- 
come of  the  Christians  of  Ahmudala  ? ” 

“ I am  inclined  to  think,”  said  Seetama, 
“that  it  was  not  I who  saved  the  Christians 
from  persecutions,  but  God.  He  used  me  as  I 
use  a wooden  spoon  to  stir  up  the  curry  when 
it  is  cooking,  This  lesson,  I think,  we  have 
Teamed  sine*5  the  famine  began.  I have  not 
heard  that  any  real  Christians  have  died  of 


LUKSHMIAH'S  CONVERSION. 


I85 


starvation  : in  fact,  some  of  them  made  money 
during  the  famine.  Now,  my  son,  I don’t  want 
you  to  make  a mistake.  You  must  obey  God; 
but  be  sure  that  it  is  God  who  is  calling  you, 
before  you  run.  Your  father  and  uncles  are 
honorable  people.  They  occupy  prominent 
positions ; and  their  caste,  while  not  the  high- 
est, is  one  that  is  respected  by  all  Hindus.  If 
y^m  are  baptized,  and  eat  with  Christians,  your 
caste  will  be  broken,  and  your  own  village  peo- 
ple, who  now  would  think  it  an  honor  to  carry 
your  sandals,  will  abuse  you.  Your  father  and 
your  uncle,  the  moonsiff  of  Ahmudala,  will  be 
angry,  and  may  disown  you ; and  perhaps  even 
I,  your  mother,  will  have  to  refuse  to  let  you 
live  in  the  house  where  you  were  born.  Look, 
and  think  well  before  you  act ; and  may  the 
Christians’  God  ever  guide  you  ! ” 

During  the  conversation,  both  Seetama  and 
Lukshmiah  wept  freely.  Both  felt  sad,  for 
they  were  much  attached  to  each  other ; and 
Lukshmiah  would  go  away,  and  pray  as  Run- 
giah  had  taught  him  : “ O God ! I am  a poor 
sinner.  I want  to  believe  in  Jesus  Christ,  and 
go  to  heaven.  If  I am  not  too  bad,  make  me 
your  child,  and  open  the  way  for  me  to  go  to 


1 86 


FROM  DARKNESS  TO  LIGHT. 


school,  and  afterwards  tell  about  the  true  God 
and  salvation  to  the  people  of  my  caste,  who 
now  are  so  ignorant  and  bad.” 

Weeks  passed,  when  one  day  Seetama,  per- 
haps feeling  that  she  had  been  too  cautious  in 
advising  her  son,  said  to  him,  — 

“ Lukshmiah,  somehow  I feel  that  you  and 
your  brother  can  never  get  on  well  together. 
If  you  could  get  some  good  employment  away 
from  Ahmudala,  and  should  go  away  and  do 
well,  I should  rejoice.” 

She  could  not  advise  her  son  to  become  a 
Christian,  and  profess  his  faith  openly.  She 
was  not  certain  that  his  faith  was  deep  enough. 
He  might  repent  and  come  back ; and  then,  if 
it  were  known  that  she  had  advised  him  to 
break  his  caste,  she  would  be  reproached  by 
all.  Hence,  like  a wise  mother,  she  presented 
the  bad  as  well  as  the  good  to  Lukshmiah, 
throwing  out  leading  thoughts,  and  intimating 
what  her  own  feelings  would  be  if  he  should 
leave  Ahmudala  for  some  honorable  occupa- 
tion. This  greatly  relieved  Lukshmiah  ; for  he 
dreaded  to  leave  his  native  village,  both  from 
love  for  it,  and  from  fear  lest  all  his  relatives 
should  think  him  a wild,  heartless  young  man. 


L UKSHMIA  H 'S  CONVERSION. 


I87 


Americans  can  hardly  understand  the  intense 
love  the  Telugus  have  for  the  village  where 
they  were  born  and  bred. 

An  eventful  period  came  at  last.  God  was 
working  in  the  hearts  of  multitudes  on  the 
Ongole  mission  field  in  a remarkable  manner. 
Men  and  women,  old  and  young,  were  stirred 
to  the  depths  of  their  souls,  and  the  questions, 
“ What  must  I do  to  be  saved  ? ” and  “ What 
more  must  I do  ? ” were  discussed  in  hundreds 
of  villages  and  hamlets  ; and  a goodly  number 
decided  that  they  would  be  Christians,  profess- 
ing Christ  boldly,  and  following  him  at  any 
cost. 

Lukshmiah  and  his  brother  had  labored  hard, 
and,  with  the  aid  of  hired  servants,  had  thor- 
oughly prepared  their  fields  for  the  seed-drill 
a few  days  before  the  usual  time  of  sowing. 
As  soon  as  this  fact  was  known  to  Seetama, 
she  asked  her  husband  if  Lukshmiah  might  not 
take  a few  presents,  and  go  and  visit  his  sister 
in  date,  and  see  how  she  was  getting  on  ; and 
added,  that,  as  the  distance  was  only  forty 
miles,  he  could  be  back  before  the  time  for 
seeding  came.  Uppiah  Naidu  readily  consent- 
ed to  the  plan ; and,  as  Lukshmiah  was  always 


1 88  FROM  DARKNESS  TO  LIGHT. 

willing  to  go  to  Olate,  Seetama’s  preparations 
for  the  journey  at  once  commenced.  Besides 
jackets  and  turmeric  and  rouge  for  his  sister, 
she  gave  Lukshmiah  food  for  the  journey,  and 
pocket-money  enough  to  provide  him  with  food 
for  half  a month.  Seetama  appeared  very 
happy  as  she  kissed  her  son  a hearty  good-by, 
and  sent  him  away. 

Whether  Seetama  saw  that  Lukshmiah  could 
not  make  up  his  mind  to  break  away  from  his 
old  home,  and  took  this  .plan  to  give  him  the 
opportunity,  or  whether,  as  Uppiah  Naidu  un- 
derstood it,  she  simply  wished  to  send  the  pres- 
ents to  her  daughter,  no  one  can  tell ; but  a 
crisis  had  been  reached.  Lukshmiah  started 
from  home,  and  went  towards  Olate,  which  for 
a while  he  fully  expected  to  reach.  But  as  he 
pursued  his  journey  his  mother’s  words  came  to 
him,  again  and  again  : “ If  you  could  get  some 
good  employment  away  from  Ahmudala,  and 
should  go  away  and  do  well,  I should  re- 
joice.” 

What  did  she  mean  ? And  why  had  she 
given  him  so  much  money  ? He  would  not 
need  it,  as  he  could  reach  Olate  early  the  next 
morning ; and  the  food  he  had  with  him  was 


L UKSHMIA  H 'S  CONVERSION. 


189 


twice  as  much  as  he  could  eat  in  one  day. 
Thus  thinking  and  walking,  and  occasionally 
lifting  his  heart  in  prayer,  he  journeyed  on  till 
he  came  to  the  main  road  leading  from  Ongole 
to  Cumbum.  Just  as  he  came  to  this  road,  a 
large  number  of  men  and  women  were  passing 
toward  the  east.  He  asked  them,  according  to 
Telugu  etiquette,  where  they  were  from,  where 
they  were  going,  and  who  they  were.  Like 
questions  were  asked  him.  They  told  him  that 
they  were  from  the  Kurnool  district  near  Cum- 
bum, that  they  were  Christians  going  to  On- 
gole to  an  appointed  meeting,  and  that  some 
of  them  hoped  to  be  baptized. 

Lukshmiah’s  plans  changed  at  once.  Some- 
thing seemed  to  say  to  him,  “ This  is  the  time 
to  go  to  Ongole ; ” and,  before  he  was  fully 
aware  of  what  he  was  doing,  he  had  decided  to 
go  and  see  the  missionaries  for  himself.  If 
every  thing  was  favorable,  and  they  would  re- 
ceive him,  he  thought  he  would  be  baptized ; 
but,  if  his  hopes  should  not  be  realized,  he 
could  take  some  of  his  money,  and  buy  a few 
pieces  of  calico  for  his  sister,  and  then  no  one 
would  mistrust  the  real  reason  of  his  visit. 

After  he  joined  the  Christians,  he  sought  out 


190  FROM  DARKNESS  TO  LIGHT. 

the  preacher,  and  opened  his  heart  to  him.  The 
preacher,  accustomed  to  deal  with  sin-sick  souls, 
encouraged  him,  and  said,  “ God  has  chosen 
you,  and  is  leading  you : follow  him,  and  have 
no  fear.” 

“ But,”  added  some  of  the  Christians  present, 
“ if  you  become  a Christian,  your  relatives  will 
abuse  you  and  perhaps  beat  you ; and  then  will 
you  continue  steadfast,  or  will  you  go  back  to 
heathenism  again  ? ” 

“ My  uncle  is  the  village  moonsiff,”  said 
Lukshmiah  ; “ and  I know  full  well  that  if  any 
man  breaks  the  law,  and  cheats  and  steals,  he 
will  be  punished ; but  if  he  breaks  no  law  the 
moonsiff  has  no  power  over  him.  By  becoming 
a Christian,  what  law  shall  I break  ? No  one 
will  dare  to  punish  me ; and,  besides,  I believe 
that  God  will  take  care  of  me.” 

When  Lukshmiah  reached  Ongole  he  went 
to  the  house  of  a man  whose  relatives  lived  in 
Ahmudala,  where  he  remained  all  night.  This 
man  lived  opposite  the  mission  compound,  and 
had  done  some  w’ork  for  the  missionaries. 
Lukshmiah  gradually  disclosed  his  plans  to 
this  man,  who  said,  — 

“Do  not  join  that  religion.  Many  of  the 


LUKSHMIAH'S  CONVERSION.  191 

low  Madegas  and  Malas  are  received,  and  all 
caste  distinctions  are  ignored  by  the  mission- 
aries. I know  them  well.  If  you  believe,  your 
family  will  cast  you  off.  You  will  be  the  same 
as  a dead  man  to  your  friends.  I charge  you, 
beware  ! ” 

“But,”  said  Lukshmiah,  “what  about  the  re- 
ligion itself  ? Is  it  good,  or  bad  ? ” 

“ Oh  ! ” replied  his  host,  “ no  one  can  find  any 
fault  with  the  religion.” 

“ And  what  can  you  say  of  the  missionaries  ? 
You  live  very  close  to  them,”  asked  Luksh- 
miah. 

“ Yes  : the  missionaries  have  been  here  over 
twelve  years,  and  I know  them  well.  They  are 
good,  kind-hearted  people,  and  love  the  Tel- 
ugus  ; but  we  are  in  the  world,  young  man,  — 
remember  that.” 

“ I know  that  we  are  now  in  this  world,”  said 
Lukshmiah  ; “ but  I believe  in  the  true  God.  If 
you  die>  what  about  the  world  to  come  ? ” 

The  next  morning  Lukshmiah  cautiously  ap- 
proached the  mission  house,  and  after  a while 
introduced  himself  to  the  missionaries,  and  told 
his  story.  They  were  very  much  interested, 
and  felt  that  God  had  sent  the  young  man  to 


192 


FROM  DARKNESS  TO  LIGHT. 


them.  Yet  they  explained  to  him  all  about  the 
evils  that  might  befall  him ; but,  as  we  have 
seen,  he  was  quite  prepared  to  satisfy  them  on 
this  point. 

He  was  duly  examined  with  other  candidates 
by  the  native  preachers  and  leading  members 
of  the  church  in  Ongole,  and  was  baptized  that 
evening,  June  18,-  1878,  just  as  the  sun  was 
sinking  behind  Prayer-meeting  Hill. 

The  following  day  the  missionary’s  wife  had 
a long  talk  with  Lukshmiah.  She  urged  him  to 
stay  in  Ongole,  and  go  to  school.  At  first  he 
consented  ; for  this  had  been  for  months  in  his 
thoughts  by  day,  and  in  his  dreams  by  night. 
But  it  occurred  to  him,  that,  if  he  did  not  go 
to  Olate,  some  would  say  that  he  had  stolen  his 
sister’s  presents,  and  run  away ; and  hence  he 
decided  to  go  there  first,  and  then  to  Ahmudala 
and  tell  his  father  what  he  had  done,  returning 
before  many  weeks  to  Ongole.  The  missiona- 
ries bade  him  good-by  with  many  doubts  and 
fears.  They  knew  that  his  relatives  would,  if 
possible,  induce  him  to  renounce  his  new  faith, 
and  that  unless  he  was  upheld  by  God  they 
would  succeed.  When  Lukshmiah  reached 
home,  he  told  his  father  and  mother  of  his  visit 


L UKSHMIA  H 'S  CONVERSION. 


1 93 


to  Ongole  and  his  baptism,  giving  his  reasons 
for  such  a step,  and  speaking  of  his  hope  of 
future  usefulness  as  a preacher. 

Uppiah  Naidu  was  angry,  and  reproached  him 
bitterly ; and  when  the  facts  were  known  to  his 
uncle  Babiah  Naidu,  and  his  caste  friends,  there 
was  an  uproar.  They  called  a meeting,  and  in- 
quired particularly  what  he  did  in  Ongole,  and 
what  the  missionaries  had  done  to  him.  He 
told  them  all.  It  was  decided,  that,  while  the 
cutting-off  of  the  lock  of  hair  on  the  top  of 
his  head  was  an  insult  to  Lukshmanaswamy  his 
patron  god,  yet  that  by  this  act  and  by  his  bap- 
tism he  had  not  actually  broken  caste.  If  his 
head  were  shaved,  and  a festival  made  to  Luksh- 
manaswamy, and  if  his  tongue  were  burned 
with  a gold  wire  by  the  Brahmin  priest,  and 
muntras  said,  they  thought  Lukshmiah’s  guilt 
would  be  removed,  and  he  could  be  wholly  for- 
given, and  restored  to  his  former  place  and  posi- 
tion. 

Lukshmiah  was  vexed,  and  said,  “ I have  done 
no  wrong.  I am  as  pure  as  the  best  of  you 
outwardly ; and  I believe  that  my  blessed  Lord 
and  Saviour,  in  whom  I trust,  has  taken  away 
my  sins,  and  purified  my  soul.  May  he  open 


194 


FROM  DARKNESS  TO  LIGHT. 


your  eyes,  and  soften  your  hearts,  as  he  has 
mine ! I shall  go  to  Ongole.”  He  made  a low 
salaam,  and  left  the  assembly,  much  to  their 
surprise. 

When  Uppiah  Naidu  saw  his  son  leave,  he 
got  up  and  walked  away  in  the  opposite  direc- 
tion, towards  his  fields,  sad  at  heart.  Luksh- 
miah  told  his  mother  what  the  council  had  said, 
and  what  he  had  decided  to  do.  Seetama  wept, 
but  her  tears  were  evidently  those  of  joy  more 
than  of  sorrow.  She  took  him  into  the  house, 
and  then  put  her  arms  about  his  neck,  and 
kissed  him,  and  said,  “ Go,  my  son,  and  may 
God  bless  you ! I cannot  be  a mother  to  you 
any  longer.” 

Quite  a different  reception  and  farewell 
awaited  Lukshmiah  in  the  court  and  in  the 
street  outside.  The  news  of  his  speech,  and 
refusal  to  hear  the  advice  of  the  council,  spread 
like  wildfire  over  the  village.  Seetama  expect- 
ed a scene,  and  remained  in  her  room.  Sooba- 
ma  raised  a cry  of  distress,  and  beat  her  breast 
with  her  hands.  A hundred  women  were  soon 
on  the  spot,  and  joined  with  Soobama  in  beg- 
ging Lukshmiah  not  to  be  rash  and  throw  him- 
self away,  but  to  do  as  the  council  had  advised. 


Z UKSHMIA  H 'S  CONVERSION. 


195 


He  kindly  but  firmly  declined,  and  walked 
away.  Soobama  and  the  other  women  wrung 
their  hands,  and  tore  their  hair,  and  beat  their 
breasts,  in  the  most  frantic  manner ; they  rent 
the  air  with  wails  which  must  be  heard  to  be 
realized  : “ He  is  lost,  he  is  lost,  he  is  lost ! our 
fair  son  is  lost,  is  lost ! ” 


CHAPTER  XVIII. 
seetama’s  death. 


FTER  the  great  famine  was  over,  chol- 
era and  a malignant  intermittent  fever 
continued  to  prevail  for  some  months ; 
the  former  only  here  and  there,  but  the  latter 
was  very  common.  A few  weeks  after  Luksh- 
miah  left  home,  cholera  broke  out  in  Ahmudala. 
Sacrifices  were  made  to  Ma  Lukshmi  and  to 
Polarumma  by  many  of  the  terrified  villagers, 
but  less  heartily  and  on  a smaller  scale  than 
heretofore  ; for  some  at  least  were  much  annoyed 
at  these  goddesses  for  withholding  the  rain,  and 
for  sending  evil,  while  others  had  lost  confi- 
dence in  them  altogether,  holding  them  up  to 
ridicule,  and  using  their  names  as  a byword. 

Among  those  attacked  by  disease  was  the 
kind-hearted,  staid  Mungama,  the  wife  of  the 
moonsiff  and  the  friend  and  adviser  of  Seetama. 

196 


SEE  TAMA'S  DEATH. 


197 


Babiah  Naidu  and  his  brothers  and  Seetama 
did  all  they  could  for  Mungama,  and  mourned 
for  her  as  for  a much-loved  sister.  Since 
Lukshmiah’s  departure,  Soobama,  instead  of 
becoming  more  gentle  and  kind  and  liberal,  had 
daily  grown  more  bigoted  and  more  devoted  to 
her  idols,  and  less  friendly  to  Seetama.  All 
this  grieved  Seetama  to  the  heart,  and  she  often 
tried  to  win  back  her  friend  and  sister ; but  as 
often  she  was  repelled,  till  at  last  she  ceased 
her  efforts. 

In  the  autumn  of  1878,  after  the  second  or 
north-east  monsoon  had  come,  happiness,  to 
which  the  people  in  this  part  of  India  had  so 
long  been  strangers,  was  again  depicted  on  the 
countenances  of  all.  They  were  now  sure  that 
the  famine  was  over.  But  this  happiness  was 
to  be  mixed  with  sadness,  for  Uppiah  Naidu 
and  the  people  of  Ahmudala.  Seetama  was 
attacked  by  intermittent  fever,  and  daily  grew 
worse.  She  refused,  as  long  as  she  was  con- 
scious, to  allow  any  idols  in  her  room,  or  to 
have  muntras  said  by  the  Brahmin  priest. 
She  took  such  medicine  as  the  village  afforded, 
but  to  no  purpose.  In  a few  days  a severe 
cough  set  in,  and  she  felt  that  she  must  die. 


198  FROM  DARKNESS  TO  LIGHT. 

She  called  her  husband  Uppiah  Naidu,  and 
said,  “ God  has  called  Lukshmiah,  whom  we 
loved  so  much,  and  he  has  gone  to  Ongole. 
Don’t  disturb  him.  Let  him  be  there.  That 
same  God  is  now  calling  me,  and  I must  go.  I 
feel  that  our  oldest  son  Ramiah  and  his  wife 
will  not  help  you  much,  and  I may  say  the 
same  of  Soobama.  Do  not  grieve  forme.  You 
are  now  an  old  man,  I know ; but  be  careful  and 
courageous,  and  fear  not.  You  will  be  lonely; 
but  trust  in  God,  and  you  will  soon  follow  me. 
I can  say  no  more.”  Oh  that  Uppiah  Naidu 
had  heeded  this  last  admonition,  as  Seetama 
hoped  he  would ! 

As  soon  as  it  was  noised  abroad  that  Seetama 
was  very  ill,  and  that  she  would  probably  not 
live,  many  hearts  besides  Uppiah  Naidu’s  were 
sad,  for  she  had  many  real  friends.  These 
came  to  the  court ; and,  when  they  heard  that 
the  report  of  her  illness  was  true,  they  wept. 

Seetama,  after  bidding  her  husband  farewell, 
grew  rapidly  worse ; but  some  of  her  friends, 
both  men  and  women,  thought  that  it  might 
not  be  too  late  to  ask  the  favor  of  the  god 
Vishnu,  even  though  Seetama  herself  objected. 
They  thought  that  she  would  not  realize  what 


SEE  TAMA'S  DEATH. 


I99 


they  were  doing.  At  least  they  could  try ; and 
several  said  they  had  known  of  people  having 
been  restored  to  health,  when  as  low  as  See- 
tama,  by  worshipping  Vishnu,  and  burning  in- 
cense to  him.  They  went  into  Seetama’s  room, 
and  made  on  the  wall  the  three  marks  called 
Trevane,  emblematic  of  the  three  feet  of  Vishnu 
in  one  incarnation.  They  then  put  some  sugar 
on  a shelf  under  the  image  they  had  made, 
sprinkled  pure  water  on  the  floor  in  front  of 
the  idol,  burnt  incense  before  it,  and  fell  down 
and  worshipped  it.  They  pleaded  the  many 
good  deeds  and  the  kind  heart  and  other  good 
qualities  of  their  sick  friend,  and  begged  Vish- 
nu would  drive  away  the  evil  spirit  or  whatever 
was  making  her  ill,  and  would  restore  her  to 
health.  They  promised,  if  Vishnu  would  hear 
them,  to  make  a great  festival  in  his  honor  the 
next  year.  They  also  said  that  if  Seetama  was 
restored,  and  was  as  well  as  heretofore,  they 
would  set  apart  a bullock-calf  for  him,  and  at 
the  festival  they  would  have  this  calf  conse- 
crated to  him,  and  branded  as  a sacred  bull ; 
that  henceforth  it  might  range  over  their 
fields  at  pleasure,  while  they  should  worship 
it  in  honor  of  Nundi  or  the  bullock-vehicle  of 


200 


FROM  DARKNESS  TO  LIGHT. 


Vishnu.  They  also  promised  that  the  sacred 
bull  should  be  married  to  a nice  heifer,  and  that 
the  village  Brahmin  priest  should  solemnize  the 
marriage  with  a feast,  procession,  music,  and 
dancers,  just  as  when  their  own  children  were 
married.  The  idol  heeded  them  not,  neither 
did  Seetama.  In  a little  while  she  was  gone ; 
let  us  hope,  to  be  with  Jesus. 

As  soon  as  it  was  known  that  Seetama  was 
dead,  a hundred  women  and  girls  started  for 
the  house  of  Uppiah  Naidu ; and,  when  they  ' 
saw  her  corpse  now  laid  in  the  court,  they  wept 
bitterly,  striking  their  breasts  with  the  palms 
of  their  hands,  and  crying  loudly,  “ Seetama  is 
gone ; the  gods  have  cursed  us,  the  fates  are 
against  us,  and  what  can  we  do  ? She  was  the 
head  of  the  family.  What  will  her  husband  do  ? 
What  will  the  moonsiff,  her  brother-in-law,  do  ? 
The  gods  have  dealt  unjustly.  Why  did  they 
not  take  us,  and  leave  her  here  ? If  the  gods 
had  been  good,  and  the  fates  favorable,  they 
would  have  taken  us,  and  left  Seetama.  We 
are  like  orphans.  The  light  has  gone  out  in 
Uppiah  Naidu’s  house,  and  it  is  as  though  it 
had  rotted  down.” 

After  an  hour  of  wailing  thus,  all  became 


SEETAMA'S  DEATH. 


201 


weary,  and  all  but  a few  relatives  and  special 
friends  went  to  their  homes.  Seetama  was 
washed,  all  the  members  of  the  family  aiding 
in  bringing  the  water  which  was  poured  over 
her  profusely.  She  was  dressed  in  her  best 
clothes  and  jewels,  and  then  all  sat  down 
around  her  body  for  a time  in  silent  grief. 
After  about  half  an  hour,  there  came  a kind  of 
priest  of  the  Sudra  caste,  called  a Satani,  who 
can  serve  only  at  funerals. 

The  Brahmin  family  priest  whom  we  have 
mentioned  heretofore  did  not  come  to  visit 
Seetama.  Brahmins  will  not  come  nigh  the 
sick,  even  their  own  relatives,  after  they  are 
given  up  to  die : nor  will  they  touch  a dead 
body  ; it  would  pollute  them  to  do  so.  Brah- 
minism  clings  to  the  living  like  a parasite ; but 
■*  as  those  about  to  die,  and  the  dead,  cannot 
further  serve  Brahmin  interests,  the  rules  of 
the  caste  free  them,  at  a convenient  time,  from 
all  frouble  and  annoyance.  The  Sudra  priest, 
or  Satani  (whom  Lukshmiah  suggests  ought  to 
be  called  “ Satan  ”),  brought  a kind  of  grain, 
somewhat  like  pease,  called  “pesalu,”  and  caused 
it  to  be  cooked,  and  poured  in  a pile  near  the 
corpse.  After  he  had  burned  incense,  all  wor- 


202 


FROM  DARKNESS  TO  LIGHT. 


shipped  the  heap  of  food,  and  it  was  then  dis- 
tributed by  the  priest  to  the  relatives,  who  up 
to  this  time  had  fasted.  After  this  slight 
repast  the  brothers  and  near  relatives  of  Up- 
piah  Naidu,  six  in  number,  took  their  places, 
three  on  each  side  of  the  corpse,  and  joining 
their  hands  under  it,  thus  forming  a cradle, 
they  bore  it  away  to  the  grave : for  Sudras 
generally,  as  well  as  the  Madegas  and  Malas, 
and  all  of  the  higher  castes  of  Telugus  of  the 
Siva  sect,  and  the  Mohammedans,  bury  their 
dead  ; while  the  Brahmins,  Kshatriyas,  and  Vai- 
syas,  who  are  of  the  Vishnuva  sect,  or  worship- 
pers of  Vishnu,  practise  cremation. 

After  the  procession  had  reached  the  grave, 
which  was  in  a beautiful  place  in  a grove  near 
the  river,  the  jewels  were  carefully  removed 
from  Seetama’s  ears,  nose,  and  fingers,  and 
then  the  body  was  tenderly  lowered  to  its  last 
resting-place. 

Uppiah  Naidu  was  like  a man  in  a stupor. 
He  felt  too  deeply  for  tears.  If  he  could  have 
kissed,  or  even  touched,  the  lifeless  body  of  his 
Seetama,  it  would  have  been  a relief.  But  this 
could  not  be ; for,  according  to  the  rules  of  his 
caste,  the  husband  must  not  touch  the  body  of 
his  wife  after  she  is  dead. 


SEE  TAMA'S  DEATH. 


203 


When  others  wept  and  wailed,  he  looked  on  ; 
and,  when  they  took  the  body  of  Seetama  away, 
he  followed  silently,  and  remained  standing  at 
the  grave  until  his  brother,  the  moonsiff,  took 
him  gently  by  the  arm,  and  led  him  to  the  river  ; 
for  all  had  to  bathe  before  returning  to  their 
home.  This  was  in  the  early  evening : lamps 
were  lighted  in  every  room  of  all  the  houses 
of  the  brothers,  as  well  as  in  Uppiah  Naidu’s. 
Seetama,  the  light  of  the  family  and  of  their 
homes,  was  gone.  But  they  had  buried  her, 
and  had  bathed ; and  to  mourn  more  would 
show  that  they  had  not  submitted  to  fate : 
hence  it  would  displease  the  gods  if  the  lamps, 
emblematic  of  Seetama  on  the  one  hand,  and 
of  their  submission  on  the  other,  were  not 
lighted. 

On  the  third  day  after  the  funeral  the  Satani 
came,  according  to  custom,  and  a dinner  of  rice 
and  curry  was  to  be  served  to  the  relatives  of 
the  deceased.  While  this  was  cooking,  an  im- 
age of  Perumal,  another  name  for  Vishnu,  was 
made  of  clay,  placed  over  a heap  of  the  leaves 
of  the  betel,  among  which  were  placed  pieces 
of  money,  and  worshipped.  The  meal  was 
then  eaten  ; and  afterwards  the  leaves  were  dis- 


204 


FROM  DARKNESS  TO  LIGHT 


tributed,  the  priest  keeping  the  money  as  his 
fee. 

Nine  days  later,  or  the  twelfth  day  after  See- 
tama’s  death,  the  final  ceremonies  on  account 
of  Uppiah  Naidu  and  the  dead  were  performed. 
The  priest  before  mentioned  came  to  the  house  ; 
and  the  relatives  and  friends  took  food  and  in- 
cense and  fire,  and  the  idol  Perumal,  and  went 
in  procession  to  the  river.  The  idol  was  placed 
near  the  water,  and  the  rice  near  by.  Uppiah 
Naidu’s  hair  and  beard  were  all  shaven  off. 
He  then  broke  off  the  silver  belt  which  encir- 
cled his  body,  and  threw  it  away,  and  went  and 
bathed  in  the  river.  After  this,  incense  was 
burnt ; and  then  all  fell  down  and  again  wor- 
shipped the  idol  Perumal.  The  priest  distrib- 
uted the  food,  and  then,  wholly  abandoning  the 
idol  Perumal,  all  went  to  the  grave,  and  poured 
water  over  it ; and,  after  making  the  mound 
into  a proper  shape,  they  planted  on  it  a shrub 
of  the  sacred  Thulasi.  They  then  whitewashed 
the  grave  with  lime,  and  went  home  to  par- 
take of  a dinner,  to  which  all  the  relatives  of 
the  family  and  some  others  had  been  invited. 
When  this  was  over,  and  when  presents  of 
clothes,  money,  and  rice  had  been  given  to  the 


SEE  TAMA’S  DEATH. 


205 


Brahmin  priest,  and  other  Brahmins,  the  cere- 
monies were  ended  ; and  the  grave  of  Seetama 
might  be  visited  once  a year  thereafter. 

Lukshmiah  was  very  sad  when  he  heard  of 
his  mother’s  death.  He  had  heard  of  her  ill- 
ness, but  had  not  thought  her  disease  was  of 
so  serious  a nature.  If  he  had  gone  to  see 
her,  that  privilege  might  have  been  granted  to 
him,  but  no  more  : the  relatives  would  not  have 
allowed  him  to  give  to  her  who  bore  him  a cup 
of  water  even,  because  he  had  become  a Chris- 
tian. Such  is  caste. 

Lukshmiah  went  away  by  himself,  and  wept. 
His  only  friend  among  all  his  relatives  was 
gone.  It  was  hard  for  him  to  see  why  God,  if 
he  loved  him,  should  have  taken  away  his 
mother,  whom  he  loved  and  longed  for  so 
much.  But  the  teachers  in  the  school  con- 
soled him  as  best  they  could.  They  told  him 
that  they  thought  his  mother  really  a Christian, 
and  that  she  was  now  with  Jesus,  free  from 
pain  and  caste  and  trouble ; that  perhaps  God 
saw  in  what  an  unhappy  place  she  was,  and 
took  her  because  he  loved  her ; and  that  all 
must  be  well,  because  our  God  is  too  good  to 
be  unkind,  and  too  wise  to  make  mistakes. 


206 


FROM  DARKNESS  TO  LIGHT. 


Lukshmiah  was  comforted  ; and  although  even 
now,  when  he  speaks  of  his  mother,  tears  fre- 
quently come  to  his  eyes,  he  would  not  recall 
her  to  Ahmudala. 


CHAPTER  XIX. 


A VISIT  TO  THE  MISSIONARY  S CAMP. 


FTER  Seetama’s  death  Uppiah  Naidu 
was  very  lonely  and  sad.  He  attended 
the  daily  council  of  the  village  as  a 
leading  man  in  the  town,  and  gave  directions 
to  his  oldest  son  Ramiah  and  to  the  hired  men 
about  the  work  upon  the  farm  ; but  at  other 
times  and  on  other  subjects  he  was  silent. 
When  any  one  asked  him  a question,  he  an- 
swered in  the  fewest  words  possible,  and  was 
silent  again.  Weeks  passed,  and  yet  Uppiah 
Naidu  continued  the  same ; and  his  friends 
began  to  fear  that  he  would  lose  his  mind  un- 
less something  could  be  done  to  cheer  him  up. 
They  met  together ; and  after  much  consulta- 
tion they  decided  that  he  might  be  consoled  by 
seeing  Lukshmiah,  to  whom  he  was  still  much 
attached,  and  whom  Seetama  loved  so  much. 


207 


208 


FROM  DARKNESS  TO  LIGHT 


They  all  agreed  to  speak  to  Uppiah  Naidu  per- 
sonally about  Lukshmiah’s  return,  and  to  do  all 
in  their  power  to  help  him.  Their  plan  was 
carried  out.  But,  while  the  father  appreciated 
their  kindness,  he  feared  that  Lukshmiah  would 
not  return  to  Ahmudala,  and  submit  to  the  cere- 
monies necessary  to  restore  him  to  his  former 
caste.  And  then  had  not  Seetama  told  him  in 
her  very  last  words,  that  God  had  called  their 
son  to  Ongole,  and  that  it  would  not  be  well  to 
disturb  him  ? He  longed  for  his  beloved  son, 
and  yet  he  hesitated. 

Days  and  weeks  came  and  went ; but  one 
morning  a man  from  Agrarum  passing  through 
Ahmudala  said  that  an  Ongole  missionary  re- 
turning from  a long  tour  would  camp  in  his 
village  that  night,  a part  of  his  camp  having 
already  arrived.  Soobama  immediately  com- 
municated this  news  to  her  brother-in-law  the 
moonsiff,  and  to  her  husband.  They  went  to 
Uppiah  Naidu,  and  told  him  what  they  had 
heard,  and  urged  him  to  get  ready  to  go  to 
Agrarum  early  the  next  morning,  and  see  the 
missionary  in  person.  “ Tell  him,”  said  they, 
“ all  about  your  sorrow  ; and  when  he  knows 
this,  and  sees  your  face,  we  trust  he  will  have 


VISIT  TO  THE  MISSIONARY'S  CAMP.  2CK) 


compassion  on  you,  and  restore  your  son  to 
you.  At  least  it  will  do  no  harm  to  try ; for 
the  missionary,  we  hear,  is  a kind  man.” 

Many  arguments  were  given  to  Uppiah  Naidu 
by  Kristna  Row  and  other  Brahmins,  to  be  re- 
peated to  the  missionary ; and  they  thought 
from  what  they  knew  of  the  principles  of  Chris- 
tianity, and  the  missionary’s  disposition,  that 
he  would  restore  Lukshmiah. 

Early  the  next  morning  Uppiah  Naidu  set 
out  for  Agrarum,  about  five  miles  distant,  where 
he  arrived  just  as  the  missionary  was  taking  his 
early  breakfast,  and  sat  down  under  a tamarind- 
tree  a few  rods  from  the  tent.  As  soon  as  the 
breakfast  was  over,  the  missionary  stepped  out- 
side of  the  tent,  while  the  Lascars  arranged  the 
furniture  and  mats,  and  rolled  up  the  walls  of 
the  tent,  thus  turning  it  into  a chapel;  for  there 
was  to  be  a meeting  of  Christians  that  morning, 
and  perhaps  a preaching-service. 

As  soon  as  the  missionary  came  outside  he 
recognized  Uppiah  Naidu,  and  walked  towards 
him.  Uppiah  Naidu  rose  to  his  feet,  and  made 
his  salaam,  which  was  returned  by  the  mission- 
ary, who  expressed  himself  as  very  glad  to  see 
him.  He  tried  to  smile  as  the  missionary  spoke 


210 


FROM  DARKNESS  TO  LIGHT. 


so  kindly  ; but  it  was  only  the  brightening  of 
the  eyes  and  a few  twitches  of  the  facial  nerves, 
and  then  the  same  melancholy  again  settled 
down  upon  him.  The  missionary  asked  Uppiah 
Naidu  what  was  the  matter,  for  he  had  not 
heard  of  the  death  of  Seetama. 

Uppiah  Naidu  replied,  “ Before  the  famine  I 
was,  if  not  wealthy,  at  least  well-to-do  and 
happy.  I had  lands  and  cattle  and  servants, 
and  two  sons  and  three  daughters,  and  many 
friends,  not  only  in  Ahmudala  but  in  other  vil- 
lages. By  the  famine  I lost  many  bullocks  and 
cows  and  buffaloes  ; and  it  took  all  the  money 
we  had  saved  to  keep  my  large  family  from 
starving  during  that  long,  dreadful  period,  and  to 
set  up  again  after  it  was  over.  So  far,  however, 
only  my  money  had  gone,  and  I was  happy. 
But  my  second  son,  whom  I and  his  mother 
loved  much,  became  discontented  with  the  reli- 
gion of  his  ancestors,  and  went  away  to  Ongole. 
About  him  you  well  know.  Notwithstanding 
this  I was  happy  and  contented.  But  a few 
weeks  ago  my  wife,  Lukshmiah’s  mother  Seeta- 
ma, who  was  the  joy  of  my  life,  and  like  the 
household  goddess  Parrental  to  me,  said  that 
God  was  calling  her,  and  soon  went  away ; and 


VISIT  TO  THE  MISSIONARY'S  CAMP.  21  I 


I am  left  alone.  I am  getting  old.  My  oldest 
son  is  no  help  to  me.  My  daughters  are  all 
married,  and  live  in  distant  villages.  Dilama, 
Lukshmiah’s  wife,  and  her  parents,  abuse  me 
because  he  has  become  a Christian,  and  urge 
me  to  try  to  get  him  to  return  to  his  wife,  who 
is  pining  away,  looking  and  watching  for  him. 

0 sir  ! will  not  you  have  compassion  on  me, 
and  restore  my  son  to  me,  that  I may  not  go 
sorrowing  all  my  days,  and  finally  die,  and  have 
no  one  to  weep  for  me,  and  follow  me  to  the 
grave,  and  bury  me  ? ” 

“You  tell  a sad  story,  Uppiah  Naidu,”  said 
the  missionary  ; “ but  you  ask  perhaps  more  than 
is  in  my  power  to  grant.  Your  son  did  not  come 
to  Ongole  because  I called.  The  living  God, 

1 believe,  sent  him  to  us ; and,  when  he  goes, 
the  same  one  should  send  him  away,  I think. 
But  Lukshmiah  has  broken  his  caste ; and  even 
if  I should  send  him  back  to  Ahmudala,  and  if 
he  would  go,  you  and  your  caste  people  would 
not  receive  him.  I cannot  see  why  you  want 
him  back.  Please  tell  me  the  whole  truth,  Up- 
piah Naidu,  and  hide  nothing.  What  is  under- 
neath all  your  plans  ? I don’t  like  men  with 
double  tongues  and  two  faces.  Tell  me,  what 


212 


FROM  DARKNESS  TO  LIGHT. 


do  you  propose  to  do  with  Lukshmiah,  should 
he  wish  to  return  to  Ahmudala  to  live  ? ” 

Uppiah  Naidu  hesitated  for  a time  ; but  after 
a little  more  urging  he  said,  “ Our  caste  is  an 
honorable  one  : but  our  people  all  loved  my  son, 
and  they  and  Kristna  Row,  the  kurnam,  say 
that  they  will  not  be  severe  with  Lukshmiah  ; 
that  if  I will  make  a small  festival  to  Luksh- 
manaswamy,  his  patron  god,  and  then  if  the 
priest  burns  his  tongue  a little,  not  severely, 
with  a gold  wire,  they  will  forgive  all  that  he 
has  done  against  them,  and  his  ancestors,  and 
patron  god,  and  Brahminism.  Oh  ! I pray  you, 
sir,  restore  my  son  to  me,  and  to  his  weeping 
wife  and  many  friends,  and  we  shall  live  and 
bless  you.” 

“ Well,”  said  the  missionary,  “ I hardly  think 
that  Lukshmiah  will  submit  to  have  his  tongue 
burned,  and  to  worship  idols,  in  order  to  be  fit 
to  live  with  you ; although  you  are  his  father, 
and  I know  that  he  loves  you  much.  But,  if  you 
will  write  a letter  to  him  to-day,  I will  take  it 
to  him  ; and  then  I shall  let  him  do  as  he  wishes. 
But  I want  you  to  sit  down  near  the  tent  now, 
and  listen  while  I preach  to  these  Christians  and 
others,  and  tell  them  about  the  true  God  and 
our  religion.” 


VISIT  TO  THE  MISSIONARY'S  CAMP.  213 


Uppiah  Naidu  came  into  the  tent,  and  sat 
down.  The  Christians  had  assembled  in  goodly 
numbers ; and  after  saluting  the  missionary  in 
the  usual  way,  and  answering  a few  kindly  in- 
quiries, all  sat  down  on  the  mats.  The  mission- 
ary then  gave  out  a hymn  ; which  was  sung  by 
the  native  preachers  and  teachers  and  school- 
children,  who  had  come,  not  only  from  Agra- 
rum,  but  also  from  several  other  villages.  A 
native  preacher  led  in  prayer  for  God’s  blessing 
upon  the  meeting  and  all  the  services  of  the 
day.  After  another  hymn,  the  missionary  rose, 
and  taking  the  Bible,  which  he  explained  to  the 
congregation  was  the  word  of  God,  he  read  the 
nineteenth  chapter  of  the  Gospel  by  Luke, 
about  Zacchaeus  and  his  zeal,  and  how  the  Son 
of  man  came  to  seek  and  to  save  that  which 
was  lost.  After  reading  and  explaining  briefly, 
he  turned  to  the  forty-eighth  Psalm,  and  read 
the  fourteenth  verse,  — “ This  God  is  our  God 
for  ever  and  ever : he  will  be  our  guide  even 
unto  death.” 

After  the  sermon,  which  lasted  perhaps  forty 
minutes,  this  service  was  ended,  and  the  mis- 
sionary held  a kind  of  conversational  meeting 
with  all  for  an  hour ; and  then  the  candidates 


214 


FROM  DARKNESS  TO  LIGHT. 


for  baptism  were  presented,  and  were  requested 
to  meet  the  members  of  the  church  and  their 
preachers  in  an  inquiry-meeting  in  the  grove  a 
little  distant  from  the  tent,  as  the  missionary 
said  he  was  tired. 

Uppiah  Naidu  remained  until  four  o’clock, 
as  had  been  requested,  and  then,  after  having 
been  assured  that  his  request  and  letter  would 
be  delivered  to  his  son,  started  for  home. 

That  evening  the  kurnam  of  Ahmudala,  the 
leading  men,  and  many  women,  met  at  Uppiah 
Naidu’s  house,  to  learn  the  result  of  his  visit 
to  the  missionary.  He  soon  told  them  all. 
After  this  they  inquired  about  the  camp  of  the 
missionary,  what  he  had  said  and  done,  and 
what  the  villagers  did.  To  all  these  questions 
Uppiah  Naidu  answered, — 

“The ‘camp  consists  of  three  tents,  — one 
large  and  two  small  ones.  The  smallest  one  is 
used  by  the  cook  for  a kitchen.  The  missionary 
has  three  carts,  and  as  many  pairs  of  bullocks, 
and  a pony,  and  Lascars  to  pitch  the  tents  and 
care  for  them.  He  seems  to  travel  in  fair  style, 
not  as  a rich  man,  but  as  a man  in  comfortable 
circumstances.  The  colportor,  Obulu,  whom 
you  have  all  seen,  is  with  him,  and  two  or  three 


VISIT  TO  THE  MISSIONARY'S  CAMP.  2 I 5 


other  preachers.  The  Christians  of  Agrarum 
and  many  other  villagers  came  to  see  him,  and 
he  preached  to  them.” 

“What  did  he  say?”  asked  two  or  three  at 
once. 

“Oh!”  replied  Uppiah  Naidu,  “he  first  read 
in  their  sacred  book  about  a short  man  who 
climbed  up  a tree  to  see  Jesus  as  he  passed; 
and  Jesus  called  him,  and  dined  with  him  ; and 
the  people  were  angry,  because  the  short  man 
was  of  a low  caste,  like  the  Malas  and  Madegas. 
Then  he  read  how  Jesus  came  to  seek  and  to 
save  that  which  was  lost ; and  he  said  we  are 
all  lost,  and  Jesus  so  loved  us  that  he  came  and 
died  for  us.  After  this,  he  preached  from 
another  part  of  the  sacred  book. 

“ He  said  that  a few  weeks  ago  he  was 
travelling  early  one  morning,  thinking  of  all 
the  lovely  sights  he  saw  in  the  fields  and 
everywhere,  and  then  he  thought  that  his  God 
made  all  these  beautiful  things.  But  away  on 
the  hills  in  sight  were  some  temples,  and  the 
people  were  drumming  to  idols  in  them,  and  he 
was  sad.  Just  then  he  had  to  cross  a creek, 
which  appeared  dry ; but  it  was  all  quicksand, 
and  his  pony  came  near  sinking.  After  he  got 


2l6 


FROM  DARKNESS  TO  LIGHT. 


out,  be  said  he  thought  that  quicksand  creek 
was  like  Hinduism.  It  looks  all  fair  and  well, 
but  those  who  trust  to  it  throw  themselves 
away.  Then  he  said  that  the  Christians’  God 
never  failed  his  people,  that  he  clung  to  them 
all  the  days  of  their  life,  and  was  with  them 
when  they  died,  and  then  took  their  souls  to 
heaven. 

“ Moreover,  he  said  that  the  true  Christian 
did  not  really  die,  but  that  his  body  got  sick, 
and  little  by  little,  like  the  walls  of  our  mud 
houses  in  a great  storm,  it  wasted  away ; and 
when  God’s  time  came  he  took  the  soul,  the 
real  man,  to  heaven,  and  then  the  body  only 
died  and  was  buried.  At  last  he  told  all  how 
they  could  have  the  real  God  to  be  their  God 
and  friend.  He  said  this  would  be  easy  if  they 
tried  to  leave  off  all  known  sins,  and  believed 
in  Jesus  Christ,  who  came  to  the  world  to  seek 
and  to  save  them  ; and  prayed  to  God  to  help 
them  for  the  Saviour’s  sake.” 

“Well,  enough  about  the  preaching,”  said 
Kristna  Row  : “what  else  did  he  do  ? ” 

“ After  the  preaching  was  over,  he  took  lots 
of  babies  in  his  arms,  and  named  them  ; and 
then  the  preacher  Obulu  asked  God  to  bless 


VISIT  TO  THE  MISSIONARY'S  CAMP.  21 J 


the  babies.  He  said  Jesus  did  like  that  when 
on  earth.  Those  Christians  love  him  much. 
Some  of  the  women  I saw  took  their  small 
children,  and,  pointing  towards  the  missionary 
when  he  was  talking,  said  to  them,  ‘ See  the 
missionary ! See  the  man  whom  God  raised  up 
to  save  all  our  lives  during  the  famine ! If  it 
had  not  been  for  him,  you  would  be  dead  now.’  ” 
“ But  what  other  subjects  did  he  talk  about  ? ” 
asked  the  Brahmin  priest.  “We  have  heard 
enough  about  religion  and  the  famine.  Were 
there  no  Brahmins  or  Sudras  there  ? ” 

“Yes,”  said  Uppiah  Naidu : “there  were 
some  Brahmins  there  when  he  was  preaching, 
and  one  young  man  made  a very  insulting 
remark.  The  missionary  was  apparently  very 
angry  for  a moment,  and  I expected  trouble. 
But  he  simply  turned  to  the  Brahmin,  and  said, 
‘Young  man,  the  source  of  your  religion  must 
be  bad  indeed  to  send  forth  such  an  unclean 
stream.  If  there  is  any  more  such  filth  in  you, 
you  had  better  let  it  also  come  out,  or  you  will 
soon  be  wholly  spoiled,  and  too  bad  to  save  in 
any  way.  You  have  not  insulted  me,  but  God. 
We  are  all  ashamed  of  you.’  The  young  man 
retreated,  and  soon  left. 


21  8 


FROM  DARKNESS  TO  LIGHT. 


“ After  the  meeting  was  over,  some  Sudras 
of  my  caste  said  that  some  of  their  women  had 
the  ear-ache;  and  a goldsmith  said  his  mother- 
in-law  had  a pain  in  her  stomach,  and  asked  for 
some  brandy.  They  said  that  heretofore  Eng- 
lish gentlemen  had  camped  in  their  grove,  and 
had  given  some  of  their  friends  brandy,  and 
that  it  had  been  very  useful.” 

“ What  did  the  missionary  do  ? Did  he  give 
the  brandy?”  asked  Babiah  Naidu. 

“No,”  said  Uppiah  Naidu:  “he  told  them 
that  he  did  not  have  any  brandy  in  his  camp, 
that  he  and  all  his  servants  had  now  been  two 
months  travelling,  and  that  they  had  not,  and 
did  not  use,  brandy  at  all.  He  further  said, 
that  all  spirituous  liquors  were  bad  ; that  they 
and  caste  were  like  twin  brothers,  and  the  Devil 
was  their  own  father,  and  man’s  evil  nature  the 
mother  of  both.  He  told  the  goldsmith  that 
he  might  give  his  people  a little  Pain-Killer  if 
he  wished  it ; and  told  the  Kumma  man  that  for 
the  ear-ache  lie  had  better  buy  some  cocoanut- 
oil,  and  warm  it  a little,  and  pour  it  into  the 
aching  ear ; and  assured  them  that  these  were 
better  than  brandy  or  arrack  or  any  thing  of 
the  kind.” 


VISIT  TO  THE  MISSIONARY'S  CAMP.  219 


“What  did  the  goldsmith  and  the  Kumma 
man  do  ? ” asked  Soobama.  “ Did  they  really 
want  the  brandy  ? ” 

“ They  looked  ashamed,  and  soon  went  away,” 
said  Uppiah  Naidu.  “They  wanted  to  get 
something  against  the  missionary,  to  destroy 
his  influence ; and  no  doubt  their  next  motive 
was  to  get  the  brandy  to  drink  themselves,  for 
you  know  of  late  many  of  our  people  have 
commenced  drinking  brandy  and  arrack,  both 
of  which  are  contrary  to  the  teachings  of  our 
ancestors.  I was  glad  when  I heard  that  mis- 
sionaries and  Christians  do  not  drink  liquors. 
It  speaks  well  for  them.” 

“All  this  is  vety.  strange,”  said  the  moonsiff  : 
“for  I never  heard  of  an  Englishman  before 
that  did  not  drink  liquor,  and  many  drink  it  as 
a child  does  milk ; some  of  them,  I hear,  get 
drunk  every  night  before  they  go  to  bed.” 

“Did  any  new  converts  join  the  missionary 
at  Agrarum  ? ” asked  Kristna  Row. 

“Yes,”  said  Uppiah  Naidu.  “After  the 
missionary  preached  in  the  morning,  the  native 
preachers  and  leading  men  held  a meeting,  and 
about  twenty  of  the  Madega  caste  asked  to  be 
baptized.  The  preachers  questioned  these  ; and 


220 


FROM  DARKNESS  TO  LIGHT. 


the  applicants  for  baptism  promised  never  to 
worship  idols  again,  nor  work  on  Sundays,  and 
that  they  would  worship  the  God  of  the  Chris- 
tians only,  and  serve  him  as  long  as  they  lived. 

“They  also  said  that  they  believed  on  him 
now,  and  prayed  to  him  to  have  their  sins  for- 
given ; that  they  felt  at  peace  with  God,  and 
happy.  Afterwards  the  preachers  cut  off  the 
lock  of  hair  on  the  top  of  their  heads,  sacred 
to  the  gods,  took  them  to  the  large  well  dug  by 
government  near  the  Cumbum  road,  and  led 
them  down  the  steps  into  the  water.  The 
preachers  sang  a hymn,  and  prayed,  and  then 
they  baptized  the  new  converts.  One  of  the 
preachers  said  that  they  had  baptized  over  one 
thousand  since  they  left  Ongole  two  months 
ago.” 

“ That  is  it,  that  is  it ! ” ejaculated  half  a 
dozen  Brahmins  at  once.  “That  accounts  for 
all  the  nice  words  of  the  missionary.  The 
plan  is  to  destroy  our  Brahma-given  caste,  and 
degrade  us  all,  and  make  us  all  tanners  and 
cobblers.” 


CHAPTER  XX. 

lukshmiah’s  return. 

people  of  Ahmudala  and  all  that 
W'  I vicinity  came  frequently  to  Ongole  to 

attend  court,  or  to  sell  their  produce 

and  purchase  iron  and  English-made  fabrics. 
Among  those  who  had  called  on  Lukshmiah 
since  he  commenced  attending  school,  was  his 
uncle  Pulliah,  Dilama’s  father.  He  told  Luksh- 
miah that  Dilama  was  very  fond  of  him,  and 
that  he  wished  him  to  come  and  take  her  away. 
Lukshmiah,  however,  since  he  became  a Chris- 
tian, considered  Dilama  as  his  cousin  only,  but 
thought  that  after  he  had  finished  his  educa- 
tion, if  she  still  loved  him,  they  might  then  be 
married  ; and  thus  even  his  relatives  and  for- 
mer caste  people  would  have  to  acknowledge 
that  he  had  acted  honorably.  He  made  known 
his  plan  to  his  uncle  Pulliah,  who  said  that  it 


221 


222 


FROM  DARKNESS  TO  LIGHT. 


was  good,  but  added,  that,  as  Dilama  was  now 
a young  woman,  he  would  better  bring  her  to 
Ongole,  and  either  marry  her,  or  put  her  in  the 
girls’  boarding-school. 

Perhaps  Pulliah  was  sincere  in  this  advice, 
and  perhaps  it  was  only  part  of  a well-laid 
scheme  to  entice  his  nephew  away  from  On- 
gole ; but  Lukshmiah  believed  him,  and  hence 
was  all  ready  to  give  careful  consideration  to 
his  father’s  letter  inviting  him  to  Ahmudala. 
He  laid  his  case  before  the  missionaries.  They 
told  him  plainly  that  they  feared  his  relatives, 
by  appealing  to  his  love  for  his  father,  aided  by 
Dilama’s  entreaties,  would  make  every  effort  to 
induce  him  to  renounce  his  religion.  They 
also  assured  him  that  he  could  not  resist  these 
temptations  in  his  own  strength,  but  that  if  he 
trusted  in  Jesus,  and  prayed  often,  he  need  not 
fear  to  go.  When  Lukshmiah  asked  what  he 
should  do,  they  sent  him  away  to  pray,  and  to 
decide  for  himself. 

A few  days  later  Lukshmiah  wrote  to  his 
father  that  he  would  soon  visit  him  ; and  at 
the  appointed  time  he  took  leave  of  the  mis- 
sionaries, who  had  many  doubts  and  fears  as 
to  the  result  of  the  visit,  and  started  for  the 


LUKSHMIAH'S  RETURN. 


223 


home  of  his  childhood.  His  father,  his  uncle 
the  moonsiff,  and  Soobama,  and,  in  fact,  all  of 
his  relatives,  welcomed  him  back.  They  al- 
lowed-him  to  come  into  the  court,  and  into  the 
rooms  used  as  sitting-rooms,  and  provided  nice 
food  for  him  ; but  Lukshmiah  noticed  that  all 
the  pots  and  other  articles  which  would  be 
called  polluted  if  touched  by  a man  of  low 
caste  were  removed,  and  that  his . food,  though 
very  good,  was  placed  on  plates  made  by  sew- 
ing together  the  large  leaves  of  the  banian,  and 
other  trees,  which  are  only  used  once,  and  then 
thrown  away. 

After  a day  or  two  they  began  to  converse 
with  him  about  the  Christian  religion,  and  the 
school,  and  were  surprised  to  learn  that  he 
could  already  read  easy  books.  Telugu  youths 
are  very  polite  to  their  parents,  especially  to 
their  fathers.  Until  he  is  a grown  man,  the 
son  may  not  speak  unless  spoken  to  in  their 
presence;  and,  if  sitting  when  they  come  into 
the  room  or  approach  him,  he  will  immediately 
rise  to  his  feet,  and  continue  standing  until 
they  are  seated.  Lukshmiah  did  not  wish  to 
seem  rude ; but  at  length  he  gained  sufficient 
courage  to  ask  his  father  why  he  had  urged 


224 


FROM  DARKNESS  TO  LIGHT. 


him  to  come  home,  and  what  he  wished  him  to 
do. 

Uppiah  Naidu  replied  kindly : he  told  him  of 
his  old  age  and  of  his  grief,  and  of  Dilama, 
and  begged  Lukshmiah  to  remain  at  home. 
Lukshmiah  asked  how  he  could  do  this,  since 
he  had  broken  his  caste.  Uppiah  Naidu  an- 
swered that  he  would  call  a meeting  of  the 
leading  men  of  their  own  caste,  and  they 
would  consult  together. 

“Father,”  said  Lukshmiah,  “you  once  called 
a council  when  I first  came  back  from  Ongole, 
and  their  decision  was  one  to  which  I could  not 
consent ; and  what  is  the  use  of  another  coun- 
cil ? ” 

“ This  time  we  shall  have  our  own  caste  peo- 
ple only,”  said  Uppiah  Naidu;  “and  it  will  be 
private  until  we  can  see  what  can  be  done.” 

Lukshmiah  consented  ; and  that  evening,  after 
supper,  Babiah  Naidu  and  several  of  the  lead- 
ing men  of  the  Kumma  caste  met  in  Uppiah 
Naidu’s  house.  Babiah  Naidu,  addressing  his 
nephew,  said,  — 

“ Lukshmiah,  you  know  well  how  much  we 
all  love  you,  how  your  mother  Seetama  doted 
on  you,  how  Dilama  pines  for  you,  and  how 


L UKSHMIA  H 'S  RE  TURN. 


225 


your  father’s  heart  now  yearns  for  you  and  your 
welfare.  We  have  all  consulted  together,  and 
we  want  you  to  remain  with  us.  Will  you  do 
it  ? ” 

“ I have  broken  caste  : how  can  I remain  ? ” 
asked  Lukshmiah. 

“ If  you  will  return  to  your  home  and  to  our 
honored  religion,  we  can  make  a festival,  and 
can  pretend  to  burn  your  tongue,  and  then  all 
will  be  satisfied.  The  priest,  if  he  has  a few 
rupees  and  a hint,  will  not  hurt  your  tongue 
with  the  gold  wire,  — no  fear  of  that.” 

“ But,  uncle,  how  -can  I leave  the  Christian 
religion  ? ” asked  Lukshmiah. 

“ Oh  ! all  religions  are  about  the  same.  There 
are  good  and  bad  men  in  all  of  them.  We 
think  that  if  you  are  a good  man  in  the  religion 
of  your  fathers,  nothing  more  will  be  required 
of  you.” 

“ Do  not  be  offended,  uncle  and  friends,”  said 
Lukshmiah.  “I  fully  believe  in  Jesus  Christ 
as  my  Saviour,  and  I cannot  renounce  him.  I 
feel  in  my  heart  that  he  has  taken  away  my 
sins,  and  given  me  peace ; and  how  can  I be- 
tray him  ? Oh  that  you  would  believe  in  Jesus 
also ! Before  you  urge  me  further,  let  me  tell 


226 


FROM  DARKNESS  TO  LIGHT. 


you  the  story  I have  heard  of  a Sudra  and  his 
dog.  The  dog  was  black ; but  the  master 
wanted  him  to  become  white,  so  he  took  him 
to  a river,  and  washed  him  : he  did  this  for 
many  days  ; but,  the  more  the  dog  was  washed, 
the  blacker  he  became.  The  master  had  under- 
taken an  impossible  thing,  for  God  had  given 
the  black  color  to  the  dog’s  hair.  So,  O 
friends ! although  I love  you,  yet  I cannot  leave 
the  Christian  religion.  My  faith,  which  is  of 
God,  is  in  God ; and  it  cannot  be  uprooted.  It 
is  not  like  the  walls  of  a house  built  of  mud 
and  sand,  which  are  easily  washed  away  when 
exposed.  No,  no ! my  faith  is  like  a house 
built  of  lime  and  stone,  and  with  a stone  foun- 
dation, which  no  cyclone  can  carry  away  or  de- 
stroy. I stand  on  the  solid  rock  Christ  Jesus, 
my  Saviour  and  the  world’s  Saviour.  If  you 
love  me,  do  not  ask  me  to  give  him  up,  for  I 
cannot.” 

After  a moment’s  pause  the  moonsiff  said,  — 

“ Well,  Lukshmiah,  we  will  let  you  keep  your 
faith  in  the  new  God,  but  return  to  your  caste. 
This  can  be  done.” 

“ How  can  that  be  ? ” asked  Lukshmiah. 

“ Oh  ! easily  enough.  The  English,  I hear. 


L UKSHMIA  H 'S  RE  TURN. 


227 


have  caste  as  much  as  we  do.  The  only  dif- 
ference is  in  origin,  and  perhaps  a little  in 
details.” 

“ I never  heard  before  that  the  English  had 
caste,”  said  Soobama,  who  up  to  this  time  had 
with  difficulty  kept  silent.  “ Tell  us  how  it  is, 
brother-in-law.” 

“ Why,”  said  the  moonsiff,  “ the  castes  of  the 
Hindus  were  given  by  Brahma,  and  we  decline 
to  eat  with  the  man  or  person  born  of  parents 
of  a lower  caste  than  ours.  The  caste  of  the 
English  must  be  begotten  of  Bungarama,  the 
goddess  of  gold  and  silver  and  precious  stones  ; 
because  the  wealthy  will  not  eat  with  the  poor, 
nor  the  high  official  with  the  low.  I hear  that 
these  distinctions  are  observed  in  Madras  and 
in  England,  and  that  they  are  hereditary,  and 
form  an  important  factor  in  the  social  fabric  of 
the  kingdom,  and  extend  to  the  throne.  If 
caste  was  wrong,  would  it  be  allowed  in  Eng- 
land ? Oh,  no,  Lukshmiah  ! those  missionaries 
of  yours  are  asking  more  of  you  than  they  do 
of  their  own  countrymen.  Then  think  further. 
You  have  seen  the  Roman  Catholic  mission- 
aries of  Butchalla  ? They  allow  their  converts, 
you  know,  to  keep  their  caste,  and  even  allow 


228 


FROM  DARKNESS  TO  LIGHT. 


them  to  put  the  marks  pleasing  to  Vishnu  and 
Siva  on  their  foreheads,  and  also  to  wear  the 
hair  on  the  head  under  which  we  think  the  gods 
dwell.  Your  missionaries  are  too  exacting,  my 
nephew.” 

“ O uncle  ! I am  but  a young  man,  and  should 
keep  silent ; but  I beg  of  you  to  hear  me,”  said 
Lukshmiah.  “ I cannot  tell  why  the  English 
keep  caste,  as  you  say  some  do ; neither  can  I 
understand  why  the  Roman  Catholic  priests 
allow  caste.  It  seems  to  me  that  they  are  very 
inconsiderate.  Two  wrongs,  or  even  three 
wrong  acts,  would  not  make  one  good  deed. 
Listen  to  me,  I pray  you.  You  have  always 
taught  me  that  the  Rig  Veda,  one  of  the  Hindu 
sacred  books,  declares  that  the  Brahmin  is  the 
actual  mouth  of  Brahma,  that  soldiers  are  his 
actual  arms,  husbandmen  his  actual  thighs,  and 
that  Sudras,  or  servants,  sprang  from  his  feet ; 
and  hence  caste  is  part  of  Brahma.  It  is  also 
written  in  the  Mahabharata,  that  the  highest 
form  of  religious  life  is  a strict  observance  of 
the  rules  of  caste. 

“From  these  teachings,  O friends!  you  see 
that  caste  must  be  God.  I cannot  consent  to 
this ; for  I do  not  believe  in  Brahma,  or  in  any 


LUKSHMIAH'S  RETURN. 


229 


of  the  gods  I used  to  worship.  Our  own  Hin- 
du books  say  that  Siva  once  with  his  thumb- 
nail cut  off  one  of  Brahma’s  heads,  and  that 
Brahma  cursed  him  : on  account  of  the  curse 
the  head  clung  to  his  hand  ; and,  powerless,  he 
fled  before  a frightful  demon  to  the  ends  of  the 
earth.  It  is  also  said  that  Vishnu  was  cursed 
by  the  sage  Bhriga,  and  condemned  to  ten  mor- 
tal births.  In  one  of  these  incarnations,  that 
of  Kristna,  he  performed  wonderful  deeds,  but 
at  last  became  impotent  under  the  curse  of  a 
Brahmin.  He  was  entertaining  the  sage  of 
Durvasa,  when  some  portion  of  the  food  fell  on 
the  sage’s  feet.  This  enraged  the  sage  ; and  he 
cursed  Kristna,  and  told  him  that  he  would  die 
a violent  death.  Kristna  could  not  escape  this 
curse ; and  a hunter  one  day,  mistaking  his 
foot  for  a deer,  killed  him. 

“ One  of  the  shastras  says  that  Brahma  told 
a lie,  and  that  on  account  of  this  Siva  cursed 
him,  saying,  ‘ O Brahma ! who  dwellest  in  the 
beautiful,  perfume-breathing  lotus,  let  there  be 
henceforth  upon  earth  no  temple  and  no  wor- 
ship to  thee  who  hast  told  this  lie.’  It  is  even 
so  : the  great  Brahma,  the  begetter  of  caste,  is 
forever  disgraced.  Can  the  real  God  lie,  and 


230 


FROM  DARKNESS  TO  LIGHT. 


do  evil  as  well  as  good  ? Can  a tree  bear  both 
good  and  bad  fruit  ? or  can  one  tree  bear  four 
different  kinds  of  fruits?  Can  four  sons  of 
the  same  father  be  of  so  different  a nature  as 
the  Hindu  castes  are?  It  is  impossible.  The 
whole  Hindu  system  of  gods  and  goddesses, 
who  lie  and  deceive,  and  curse  each  other,  and 
run  off  with  each  other’s  heads,  to-day  all-pow- 
erful, and  to-morrow  less  than  man,  must  be 
absurd.” 

“Well,  enough,  stop,  Lukshmiah ! ” said 
Babiah  Naidu.  “You  can  do  as  you  wish  : we 
shall  not  force  you,  you  are  a man ; but  we  beg 
of  you  to  consider  well.”  He  rose  and  went 
away ; and  soon  all  the  others  in  the  room 
followed,  and  Lukshmiah  was  left  alone.  They 
saw  that  they  could  do  no  more,  and  gave  him 
up  as  lost  to  them. 

The  next  morning  Uppiah  Naidu  asked 
Lukshmiah  if  he  was  not  going  to  Samanta  to 
see  his  uncle  Pulliah  and  Dilama. 

“ I will  go  if  you  will  write  a letter  for  me,” 
said  Lukshmiah.  “ I fear  they  will  not  treat 
me  well  unless  you  do.” 

“ I will  write  to  your  uncle,”  said  his  father. 
“ After  your  bold  speeches  in  the  council  last 


LUKSHMIAH'S  RETURN. 


231 


evening,  — wise  or  unwise  I know  not  which,  — 
our  caste  people  will  give  you  up  ; and  they  will 
not  want  to  see  you,  for  fear  you  may  induce 
other  young  men  to  do  as  you  have  done.” 

The  news  of  Lukshmiah’s  bold  defence  before 
the  moonsiff  preceded  him  to  Samanta ; and 
when  he  reached  his  uncle’s  house  they  were 
prepared  to  give  him  an  answer  about  their 
daughter  through  the  village  officials.  Luksh- 
miah  made  known  his  errand,  which  was  well 
understood  ; and  Pulliah  called  the  moonsiff  and 
kurnam  and  several  of  the  leading  men  of  the 
town  to  help  him  decide  what  to  do.  They 
came : and  Lukshmiah  related  to  them  in  detail 
all  the  circumstances  of  his  marriage  with  his 
cousin  Dilama,  and  said  that  he  had  now  be- 
come a Christian,  and  wished  to  avoid  the  ap- 
pearance of  evil ; accordingly,  if  the  parents 
would  take  Dilama  to  Ongole,  or  send  her  there 
by  trusty  persons,  she  would  be  well  taken  care 
of  in  school,  and  if  after  a year  or  two  she  still 
loved  him,  they  would  be  married. 

The  kurnam  and  moonsiff  said  all  this  seemed 
fair  and  honest,  and  asked  Pulliah  and  his  wife 
what  they  would  do.  Pulliah  said  that  Luksh- 
miah had  broken  his  caste,  and  that,  though 


232 


FROM  DARKNESS  TO  LIGHT. 


they  could  not  send  their  daughter  away,  she 
might  go  if  she  wished. 

The  kurnam  then  asked  Dilama  what  she 
would  do.  He  reminded  her  that  Lukshmiah 
was  her  cousin,  and  that  she  had  been  married 
to  him,  and  added  that  he  looked  like  a good 
man,  and  he  did  not  think  she  ought  to  object 
to  him  because  he  was  a Christian.  He  also 
told  her,  that  if  she  remained  with  her  parents 
she  could  never  marry  again,  and  that  if  evil 
came  through ' her,  the  whole  village  as  well  as 
her  parents  would  be  ashamed. 

The  words  of  the  kurnam  and  moonsiff,  so 
flattering  to  Lukshmiah,  were  simply  official, 
but  did  not  represent  their  real  views  or  their 
real  advice  to  Dilama.  The  whole  had  been 
planned  beforehand  : Lukshmiah  was  to  have 
the  semblance  of  a fair  hearing,  while  the  ob- 
ject of  his  visit  was  to  be  utterly  defeated. 
The  parents  and  the  kurnam  and  Dilama 
played  their  part  well. 

After  the  kurnam  finished  speaking,  Dilama 
appeared  angry,  and  said,  “ The  gods  have  been 
unjust  to  me.  This  man  is  not  my  husband  : I 
know  him  not.  My  husband  destroyed  himself, 
and  is  to  me  as  if  he  were  drowned  in  the  sea, 


LUKSHMIAH'S  RETURN. 


233 


only  a corpse.  No,  I will  never  go  with  this, 
man.  He  is  like  a filthy  worm.  Will  you  send 
me  away  with  such  a pollution  ? or  would  you 
drown  me  also  in  the  sea?  No,  never  will  I 
be  the  wife  of  such  a fellow.  My  husband  was 
an  honorable  man,  but  now  is  dead  to  me.  I 
am  a widow.  I will  live  with  my  father  and 
mother.  Let  this  man  go : he  is  lost  to  me 
forever.  I will  go  home.”  So  saying,  she  left 
the  council. 

“Friends,”  said  Lukshmiah,  after  Dilama 
had  gone,  “you  know  "one  familiar  proverb,  ‘A 
dog  cannot  eat  a cocoanut.’  Why?  It  is  in- 
cased in  a shell  too  hard  for  his  teeth.  You 
have  heard  what  my  cousin  said.  I do  not 
blame  her,  and  I cannot  blame  myself.  Our 
marriage  was  not  of  our  own  free  will.  Our 
parents  did  not  consult  us ; and  I cannot  con- 
sider it  binding  now,  since  she  has  cast  me 
off  with  such  abuse  and  anger.  She  evidently 
hates  me.  Personally  I have  done  her  no  harm. 
Our  parents  must  bear  the  blame  of  our  mar- 
riage, and  all  the  consequences.  Why  should 
we  be  tied  together  as  man  and  wife  by  a 
marriage  which  neither  she  nor  I contracted? 
It  would  be  a curse  upon  us  both.  You  can 


234 


FROM  DARKNESS  TO  LIGHT. 


well  see  that  she  scorns  and  despises  me. 
Give  me,  therefore,  a divorcement  according  to 
the  rules  of  the  Kumma  caste,  and  I will  go : 
I can  do  no  more.” 

The  kurnam  said,  “ According  to  the  rules 
of  caste  and  Hinduism  you  are  free,  Luksh- 
miah.  What  Dilama  has  said  here  before  the 
moonsiff  and  me  and  these  leading  men  consti- 
tutes a legal  divorcement,  and  you  are  at  liberty 
to  marry  another  woman  if  you  please.” 

Lukshmiah  made  a polite  salaam  to  his  uncle 
and  aunt,  and  to  the  members  of  the  council, 
and  went  away.  He  turned  his  back  on  Sa- 
manta  with  mingled  feelings  of  pain  and  pleas- 
ure, — pain  because  he  had  been  so  badly  treated 
by  his  uncle  and  aunt  and  the  girl,  whom,  if  he 
did  not  love,  he  highly  esteemed.  “ Why  is 
this?”  he  asked  himself  again  and  again.  “I 
have  done  no  evil : I have  left  worshipping  idols 
of  gold  and  silver  and  stone  and  wood.  I have 
also  left  off  many  kinds  of  sin,  and  now  believe 
in  the  God  who  gave  me  life.  This  is  all  they 
have  against  me.”  He  was  happy,  however; 
because  he  felt  that  he  had  done  his  whole 
duty,  and  was  now  free  from  his  child-marriage. 

When  he  reached  Ahmudala,  his  uncle  the 


LUKSHMIAH'S  RETURN. 


235 


moonsiff  spoke  to  him  coldly ; but  his  father 
met  him,  and  tried  to  be  pleasant,  and  asked 
him  about  Dilama.  Lukshmiah  told  him  all. 

“It  is  just  as  I expected,”  said  Uppiah 
Naidu.  “As  you  will  not  be  restored  to  your 
caste,  you  would  better  return  to  Ongole.  I 
will  try  to  get  on  without  you.  May  God  have 
mercy  on  you  and  on  me  ! ” 

Soobama  came  near,  and  the  conversation 
ceased.  She  asked  Lukshmiah  if  he  had  suc- 
ceeded at  Samanta,  ^nd  if  he  was  coming  back 
to  his  caste  and  home.  When  Lukshmiah 
replied  in  the  negative,  she  broke  out  in  a most 
violent  storm  of  abuse.  Weeping  and  wailing 
and  screaming  by  turns,  she  said,  “ Do  you 
think  Dilama  would  live  with  you?  You  are 
given  up  to  evil.  You  are  like  a filthy  bird. 
Why  did  you  come  here  ? Do  you  wish  to  pol- 
lute us  ? Oh,  it  is  a pity  you  were  ever  born ! 
The  gods  cursed  us  by  sending  you  to  your 
father  and  mother  : you  are  lost  to  us  forever. 
Leave  us.  Oh,  go,  go  ! ” 


CHAPTER  XXI. 


A NEW  CHARACTER. 


BOUT  a year  after  Lukshmiah’s  return, 
a girl  fourteen  or  fifteen  years  of  age, 
of  the  Sudra  caste,  came  to  Ongole 
with  native  preacher  Abel  and  other  Christians, 
and  desired  to  be  baptized.  The  missionaries 
asked  to  see  her,  and  a beautiful  but  somewhat 
slender  girl  was  introduced  to  them.  She  was 
modest  and  shy ; but  by  her  looks  and  whole 
demeanor  she  soon  interested  them  in  her  wel- 
fare, and  they  felt  convinced  that  God  had  sent 
her  to  Ongole,  and  that  it  was  their  duty  to 
find  out  what  his  wish  was  concerning  her. 

Papulama  (for  this  was  her  name)  gave  to 
the  church  a very  satisfactory  account  of  her 
conversion,  and  was  baptized.  As  she  was  very 
anxious  to  learn  to  read,  and  to  know  more 
about  the  new  religion,  she  was  admitted  to 

236 


A NEW  CHARACTER. 


2 37 


the  girls’  boarding-school.  These  are  the  main 
facts  of  her  history,  as  she  gave  them  : — 
Papulama  was  born  and  brought  up  in  the 
village  of  Jaganada,  about  fifty  miles  north- 
west of  Ongole.  Her  parents  were  of  the 
Reddy  (a  division  of  the  Suara)  caste,  and  were 
well-to-do  farmers,  cousins  of  the  moonsiff,  and 
hence  people  of  respectability.  The  natal  cere- 
monies when  little  Papulama  was  born  were  so 
nearly  like  those  previously  described  at  Luksh- 
miah’s  birth  that  they  need  not  be  repeated. 
Suffice  it  to  say,  that  she  was  dedicated  with  all 
the  proper  ceremonies  to  the  goddess  Pola- 
rumma,  who  is  supposed  to  preside  over  small- 
pox, measles,  and  other  malignant  diseases. 
This  goddess,  with  Ma  Lukshmi  the  goddess 
of  cholera,  and  Bungarumma  the  goddess  of 
wealth,  and  many  others,  are  called  village 
deities.  As  no  mention  is  made  of  these  god- 
desses in  the  Hindu  Vedas  and  Puranas,  they 
probably  belonged  originally  to  the  non-Aryan 
races.  But  Brahmins  allowed  them  to  remain, 
and  they  have  become  an  important  part  of 
Hinduism ; for  every  village  has  not  only  its 
gods,  but  also  its  goddesses.  When  a man  is 
taken  with  the  small-pox,  cholera,  or  fever,  it 


238  FROM  DARKNESS  TO  LIGHT. 

is  supposed  that  Polarumma  or  Ma  Lukshmi 
or  some  other  goddess  has  entered  into  him. 
These  goddesses  are  much  dreaded,  and  are 
worshipped  by  all.  If  one  of  the  family  or  a 
friend  is  taken  with  the  small-pox,  margosa- 
leaves,  which  are  supposed  to  delight  the  god- 
dess, are  placed  beside  the  sick  man  ; rice-flour 
and  a small  black  grain  called  pesalu,  mixed 
with  sugar,  are  offered  to  the  goddess  in  the 
presence  of  the  patient ; and  presents  are  sent 
to  the  priest  of  the  goddess.  The  sick  person 
is  fed  on  cooling  food  ; but  no  medicine  is  used, 
either  internally  or  externally.  If  the  person 
dies,  or  an  eye  is  lost,  it  is  supposed  that  the 
goddess  has  been  displeased  in  some  way.  Po- 
larumma is  feared  and  hated,  and  worshipped 
as  a hard-hearted,  cruel  monster. 

Such  was  Papulama’s  patron  goddess ; and 
her  mother  trained  her  to  be  faithful,  and  to 
withhold  nothing  which  might  gain  and  keep 
the  favor  of  the  deity.  Hence,  besides  the 
almost  daily  worship  of  the  idol,  once  or  twice 
a month  Papulama  and  her  mother  would  visit 
the  shrine  of  the  goddess,  taking  with  them 
boiled  rice,  sugar,  and  incense ; and  after  pre- 
senting the  food  before  the  idol,  and  burning 


SHRINE  OF  GODDESS  POLARUMMA. 


A NEW  CHARACTER. 


239 


the  incense,  they  would  both  prostrate  them- 
selves before  it,  their  foreheads  touching  the 
ground.  Other  gods  and  goddesses  were  not 
neglected ; and  once  a year  the  whole  family 
went  to  the  great  festival  in  Markapoor  in 
honor  of  Sena  Kashavudu,  one  of  the  incarna- 
tions of  Vishnu. 

When  Papulama  was  about  seven  years  old, 
her  father  made  a feast  for  his  relatives  and 
friends  during  the  Pongal  festival,  which  takes 
place  annually  in  January,  celebrating  the  sun’s 
return  north,  when  it  passes  from  the  sign  of 
the  zodiac  Sagittarius  to  Capricornus.  They 
ate  and  drank  and  made  merry,  and  worshipped 
Vishnu.  The  sun  returned  just  at  the  ap- 
pointed time,  but  the  father  died  before  morn- 
ing of  apoplexy.  Papulama’s  mother  Gunga- 
ma  was  deeply  attached  to  him,  and  mourned 
over  his  loss  till  she  became  insane.  In  the 
family  there  were,  besides  the  mother,  Papu- 
lama and  her  adopted  brother,  two  widowed 
aunts,  and  a grandmother.  The  moonsiff,  who 
was  a cousin  of  Papulama’s  father,  was  a kind 
and  just  man ; and  after  his  cousin  died,  and 
Gungama  became  insane,  he  took  charge  of  the 
children  and  household,  and  hired  men  to  carry 
on  their  father’s  farm. 


240 


FROM  DARKNESS  TO  LIGHT. 


Years  passed,  and  the  great  famine  came. 
Papulama,  with  others,  saw  many  heart-rending 
sights;  but,  the  moonsiff  of  Jaganada  being  a 
rich  man,  those  under  his  care  suffered  but  lit- 
tle, if  at  all,  from  hunger.  But,  as  if  to  make 
all  feel  the  chastening  hand  of  God,  cholera 
entered  his  home ; and  Papulama’s  adopted 
brother,  and  grandmother,  and  some  others 
died. 

Soon  after  this,  the  native  preacher  Ongoore 
Abel  of  Markapoor,  while  on  his  circuit,  visited 
Jaganada,  and  was  preaching  in  the  bazaar, 
where  a number  of  the  Sudra  caste  were  lis- 
tening to  him.  Papulama,  with  the  water-pot, 
was  on  her  way  to  the  well  for  water,  to  pre- 
pare the  evening  meal,  when  she  heard  some 
one  talking  loudly  about  idols  and  God.  Curi- 
osity led  her  toward  the  spot,  or  rather  God 
sent  her  to  hear  a message  from  himself. 

As  Papulama  drew  near,  Abel  was  saying, 
“ If  you  continue  in  sin,  you  will  go  to  hell : 
if  you  believe  in  Jesus  Christ,  you  will  be 
freed  from  sin,  and  will,  at  death,  be  taken  to 
heaven.”  The  preacher  then  said  that  all  had 
sinned  many  times ; that  heaven  was  a holy 
place,  and  that  no  sin  could  enter  therein,  since 


WATER  WOMEN’ 


A NEW  CHARACTER. 


24I 


God  was  the  supreme  Ruler  of  heaven,  and  sin 
was  opposed  to  him  and  to  all  that  was  good 
and  holy.  This  point  he  illustrated  by  saying 
that  none  of  them  would  take  a leper  into  their 
house,  or  a cobra,  or  any  filthy  and  vicious  ani- 
mal. Idols,  gods,  and  goddesses,  he  said,  were 
of  gold,  silver,  or  copper,  wood  or  stone.  He 
told  them  a story  of  a woman  whose  husband 
and  two  sons  once  went  on  a journey.  After 
a few  days  the  wife  and  mother  began  to  long 
for  her  husband  and  sons ; and  she  thought 
that  as  they  had  gone  away,  or  could  not  be 
seen,  she  had  better  set  up  one  large  and  two 
small  stones  in  the  house  to  represent  them. 
This  she  did,  and  daily  made  feasts  to  them, 
and  talked  to  them,  and  bought  nice  clothes, 
and  dressed  the  stones  gayly.  At  last  her 
money  was  all  gone,  and  she  tried  to  borrow 
of  her  neighbors,  but  they  thought  her  crazy, 
and  would  not  lend ; then  she  went  to  a brok- 
er, and  got  twenty-five  rupees.  Before  these 
were  all  gone,  her  husband  and  sons  returned. 
When  the  husband  saw  the  stones,  and  knew 
what  use  his  wife  made  of  them,  he  was  very 
angry,  and,  throwing  them  out  of  the  door, 
asked,  “Am  I a stone?”  But,  as  he  could  not 


242 


FROM  DARKNESS  TO  LIGHT. 


pay  the  debt  his  wife  had  contracted,  he  was 
put  in  prison,  and  his  family  was  reduced  to 
beggary.  After  showing  the  people  how  they 
were  like  the  woman,  he  continued,  “A  man 
once  broke  his  cart,  wheels,  pole,  and  axle-tree, 
and  afterwards  put  it  in  a pile  near  his  house. 
A neighbor  coming  along,  and  seeing  his  oxen 
idle  and  his  cart  in  a heap,  said,  ‘ Man,  why  do 
not  you  put  your  bullocks  to  that  cart  ? If  you 
do,  you  will  make  much  money.’  The  owner 
replied,  ‘ There  is  no  use  of  putting  bullocks 
to  a broken  cart.  Without  being  mended,  it 
can  do  no  work.’  ” 

Abel  then  showed  them  how  man’s  nature  is 
ruined  like  the  cart ; that  he  has  in  his  heart 
no  real  love  for  God,  or  desire  to  worship  him  ; 
and  pointed  out  the  awful  destruction  towards 
which  all  were  hastening.  Then  he  told  them 
of  the  Great  Physician  and  of  his  grace,  and 
how  to  be  made  whole ; and  described  as  well 
as  he  could  the  glory  and  eternity  of  heaven, 
and  the  joy  of  the  redeemed  in  that  happy  land, 
freed  from  sin  and  from  pain  and  sorrow,  dis- 
ease and  death. 

After  Abel  had  finished  his  discourse,  Papu- 
lama  invited  him  to  come  to  the  court  near 


A NEW  CHARACTER. 


243 


her  mother’s  house,  and  preach  and  sing.  He 
went ; and  after  talking  for  some  time,  and 
singing  one  or  two  beautiful  Telugu  hymns, 
he  went  away.  But  God  honored  his  own  word  : 
it  was  not  to  return  void. 

That  night  Papulama  was  sad.  She  pre- 
pared the  evening  meal,  but  could  not  eat. 
She  lay  down  on  her  mat  at  last,  to  try  and 
forget  the  sermon  ; but  the  words,  “ If  you  con- 
tinue in  sin,  you  will  go  to  hell : if  you  believe 
in  Jesus  Christ,  you  will  be  freed  from  sin,  and 
at  death  will  be  taken  to  heaven,”  kept  ringing 
in  her  ears ; and  sleep  came  not,  until,  wearied 
by  tossing  to  and  fro,  she  slept,  to  dream  of 
demons  and  torments  which  neither  tongue 
nor  pen  can  describe.  Morning  came,  and  yet 
those  words  haunted  her.  She  went  to  her 
wheel,  and  engaged  in  spinning  fine  cotton 
thread,  which  would  ordinarily  occupy  her 
whole  mind  : but  the  arrow  had  gone  too  deep- 
ly into  her  heart  to  be  removed ; and  when,  a 
week  later,  Abel  came  to  Jaganada,  she  was 
delighted,  and  again  asked  him  to  preach  near 
her  mother’s  door.  Every  week  the  faithful 
native  preacher,  who  himself,  from  his  infancy 
to  manhood,  had  worshipped  the  stone  image 


244 


FROM  DARKNESS  TO  LIGHT. 


of  Polarumma  now  in  the  museum  of  Brown 
University,  and  who  had  suffered  imprison- 
ment because  he  had  abandoned  the  worship 
of  the  cruel  monster,  and  believed  in  God, 
visited  Jaganada,  and  preached  Jesus. 

Three  months  passed.  Papulama  was  no 
longer  in  gloom  and  sorrow.  She  had  accepted 
the  offer  of  a free  salvation  made  by  her  blessed 
Lord  and  Saviour,  and  was  at  peace.  But  she 
felt  that  she  must  be  baptized,  and  thus  profess 
him  openly.  She  told  her  mind  privately  to  the 
native  preacher.  He  warned  her  to  be  careful ; 
telling  her  that  her  relatives,  her  foster-father, 
the  moonsiff,  and  her  friends  would  cast  her  off 
and  abuse  her  name  if  she  broke  her  caste. 
He  also  said  that  God  had  not  told  us  that 
those  only  who  are  baptized  should  be  saved ; 
but  Paul’s  word  to  the  jailer  was,  “Believe  on 
the  Lord  Jesus  Christ,  and  thou  shalt  be 
saved:”  he  intimated  to  her  that  it  might  not 
be  her  duty  to  be  baptized  at  once,  and  urged 
her  by  all  means  to  consider  well  before  acting. 

Papulama  agreed  to  do  this,  but  carefully 
inquired  the  time  of  the  next  meeting  at 
Qngole,  when  all  the  preachers  and  teachers 
from  Markapoor  and  farther  west  would  proba- 


A NEW  CHARACTER. 


245 


bly  pass  through  Jaganada.  She  could  not 
satisfy  herself  that  it  would  be  right  to  try  to 
keep  her  new-found  hope  a secret,  and  deter- 
mined to  go  to  Ongole  and  see  the  missionaries. 
She  secured  grain  enough  for  food  for  several 
days,  and  a few  annas  in  money ; and,  when 
preacher  Abel  and  other  Christians  passed 
through  Jaganada,  she,  bundle  in  hand,  secretly 
left  her  home,  and  joined  the  company.  As 
soon  as  Papulama’s  mother  heard  that  her 
daughter  had  left  Jaganada,  she  started  after 
the  company  of  Christians,  and  overtook  them 
before  dark.  Her  reason  had  so  far  returned 
to  her  that  she  realized  that  something  was 
about  to  happen  to  her  child,  and  she  begged 
her  to  return  to  her  home.  She  also  by  turns 
both  abused  and  flattered  the  native  Christians 
and  preachers ; and,  when  they  assured  her  for 
the  hundredth  time  that  they  had  not  enticed 
her  daughter  away,  she  would  turn  to  Papulama, 
throw  her  arms  about  her  neck,  and  plead  with 
her  not  to  leave  her.  Thus  for  two  days  and 
nights  she  clung  to  her  daughter.  When  Papu- 
lama was  awake  she  kept  near  her ; and  when 
she  slept  the  mother  sat  down  beside  her  girl, 
and,  covering  her  face  with  her  hands,  spent 
the  hours  in  silence  or  weeping. 


246  FROM  DARKNESS  TO  LIGHT. 

When  about  half  way  to  Ongole,  Gungama, 
Papulama’s  mother,  suddenly  left  her,  and  re- 
turned to  Jaganada;  but  about  four  weeks 
later  she  appeared  in  Ongole,  and  was  deter- 
mined to  take  Papulama  back  with  her.  She 
got  an  interview  with  the  missionaries,  threw 
herself  at  their  feet,  and  begged  for  her  child. 
The  missionaries  were  in  an  awkward  position. 
They  felt  deeply  for  the  poor  woman,  yet  they 
could  not  refuse  to  be  faithful  to  the  trust  God 
had  sent  to  them. 

They  called  Papulama,  and  stated  the  whole 
case  to  her,  telling  her  that  she  must  do  what 
she  believed  would  please  God.  Gungama 
asked  to  see  Papulama  privately ; but  the  mis- 
sionaries would  not  consent  to  this,  supposing 
that  she  would  try  to  frighten  her  in  some 
way.  Next  she  asked  to  be  allowed  to  whisper 
to  her ; and  this  was  granted.  She  threw  her 
arms  about  Papulama,  weeping,  and  begging 
her  to  have  compassion  on  the  mother  who  had 
given  her  birth,  and  not  forsake  her  for  stran- 
gers and  foreigners.  It  was  a scene  which 
might  touch  any  heart,  to  see  the  mother  in  her 
deep  sorrow,  clinging  to  her  daughter,  some- 
times falling  down  and  embracing  her  feet,  and 


A NEW  CHARACTER. 


247 


imploring  her  with  bitter  tears  not  to  leave 
her ; and  the  tender-hearted  but  brave  girl,  with 
tearful  eyes  and  strong  emotion,  struggling  be- 
tween love  and  duty,  and  telling  her  mother  of 
the  joy  she  had  found  in  the  religion  of  Christ, 
and  how  impossible  it  was  to  desert  her  Sav- 
iour. Duty  triumphed  ; and  Papulama,  while 
still  loving  her  mother,  stood  firm  in  her  faith. 
She  would  not  go. 


CHAPTER  XXII. 

IN  SCHOOL  AT  ONGOLE. 


NLY  a very  few,  perhaps  not  more  than 
one  in  a hundred,  of  the  Sudra  or 
Mala  and  Madega  castes,  can  either 
read  or  write ; because  Hinduism  teaches  that 
the  former  are  servants,  and  the  latter  servants 
of  servants,  and  for  them  to  aspire  to  educa- 
tion and  position  would  be  displeasing  to  Brah- 
ma, from  whose  feet  the  Sudras  are  supposed 
to  have  sprung. 

This  cunningly-devised  and  faithfully-taught 
dogma  works  well  for  the  Brahmins,  who  have 
managed  from  time  immemorial,  not  only  dur- 
ing the  reign  of  their  own  rajahs,  but  also 
under  the  Mohammedan  moguls  and  nabobs 
and  the  English  even  to  this  day,  to  monopo- 
lize most  of  the  lucrative  and  influential  offices 
of  state,  as  well  as  the  learned  professions  ex- 

248 


IN  SCHOOL  AT  ONGOLE. 


249 


cept  perhaps  medicine.  Never  were  tyrannical 
laws  more  completely  humiliating,  or  more 
faithfully  executed,  than  the  rules  of  caste 
made  and  executed  by  Brahmins.  The  Telugus 
are  an  imaginative  and  also  a thinking  people, 
and  are  equal  in  natural  ability  to  most  Euro- 
pean nations.  The  minds  of  their  children  and 
youth,  deprived  of  books  and  correct  instruc- 
tion, are  so  filled  with  all  manner  of  fables  and 
superstitions,  besides  the  multitude  of  legends 
of  gods  and  goddesses,  that  they  are  but  little 
better  than  slaves  to  a thousand  imaginary 
masters. 

A Telugu  native  preacher  tells  the  following 
stories  : “When  I was  a child,  I went  one  night 
into  the  yard  with  an  aunt.  She  saw  some- 
thing on  the  top  of  the  house ; and,  thinking 
that  her  patron  god  had  come  to  see  her  in 
answer  to  her  many  prayers,  she  fell  down  and 
worshipped  the  supposed  god,  and  made  me  do 
likewise.  Afterwards  she  was  so  pleased,  and 
adored  the  supposed  god  so  loudly,  that  he 
started  to  run  away,  but  broke  the  tiles  of  the 
house  in  his  flight.  The  men  of  the  house 
then  rushed  out,  and  caught  the  supposed  god, 
and  found  he  was  a thief.” 


250 


FROM  DARKNESS  TO  LIGHT. 


“At  another  time  a friend,  who  was  a dealer 
in  oil,  in  passing  my  father’s  house  with  a pot 
of  oil,  thought  that  he  had  forgotten  some- 
thing, and  put  his  pot  of  oil  in  my  study,  and 
went  away ; but,  being  called  suddenly  to  an- 
other town,  he  did  not  return  that  day.  When  I 
came  into  my  study,  I noticed  the  oil,  and  made 
inquiries  about  it ; but  no  one  knew  any  thing 
about  the  oil,  and  no  one  had  been  seen  in  the 
room.  My  aunt  called  all  the  neighbors,  and 
consulted  about  this  extraordinary  occurrence. 
It  was  decided  that  probably  this  was  the  work 
of  the  terrible  demoness  Kattari,  and  that  it 
meant  that  the  owner  of  the  room  would  die. 
Soon  after  this  a woman,  who  had  heard  of  the 
pot  of  oil,  came  along,  and  by  various  motions 
of  her  head  and  body  indicated  that  she  was 
possessed  by  the  goddess  Kattari.  The  women 
were  all  much  frightened ; and  their  fear  was 
increased  when  the  woman  said,  ‘ I am  Kattari, 
and  the  person  to  whom  this  room  belongs  shall 
certainly  die.’  Cocoanuts  and  rice  were  offered 
her ; and  she  relented,  saying  that  if  a cock 
and  a sheep  were  sacrificed  to  her  I would  live. 
My  aunt  made  preparations  for  these  sacrifices 
at  once ; but,  when  a little  while  later  my 


IN  SCHOOL  AT  ONGOLE. 


251 


friend  the  oil-merchant  came  along,  she  ceased 
to  offer  further  honors  and  spoils  to  ‘ the  woman 
possessed  by  Kattari.’  ” 

A few  years  ago,  when  the  missionaries  re- 
turned home  from  a preaching-tour,  they  found 
all  the  young  men  and  women  in  the  normal 
and  girls’  schools  in  great  fear : all  had  left 
their  houses,  and  slept  out  in  the  open  air ; and 
many  of  them  begged  to  be  allowed  to  return 
to  their  homes  at  once,  for  the  mission  com- 
pound was  haunted,  and  if  they  remained  they 
would  be  killed.  They  said  that  every  night 
stones  fell  on  their  houses  and  in  their  yards, 
thrown  by  unseen  hands  ; and  some  went  so 
far  as  to  assure  the  missionaries  that  they  had 
not  only  heard  the  stones  fall  once  and  again, 
but  that  they  had  seen  them.  It  tasked  all  the 
powers  of  the  missionaries  to  quell  the  panic, 
and  restore  the  assurance  that  devils,  however 
many  there  might  be,  could  not  harm  faithful 
Christians  with  stones  or  any  thing  else,  be- 
cause the  everlasting  arms  of  the  living  God 
were  around  his  people. 

If  the  laborer  on  his  way  to  his  work  in  the 
morning  happens  to  sneeze,  he  must  return  to 
his  home,  and  wait  a while  before  he  starts 


252 


FROM  DARKNESS  TO  LIGHT. 


again,  else  evil  will  come  to  him  before  night. 
If  any  one  meets  in  the  early  morning  a widow, 
or  Brahmin  with  a wholly  shaven  head  indicat- 
ing that  he  has  made  a vow,  or  a man  of  the 
Madega  caste,  he  returns  to  his  home,  because 
these  indicate  bad  luck.  If  a crow  (and  these 
birds  are  very  numerous  here)  flies  across  the 
road  before  a person  from  the  right  to  the  left, 
or  if  a cat  passes  from  the  left  to  the  right  of 
the  way,  these  indicate  that  the  intended  busi- 
ness or  project  will  prove  a failure  ; and  hence 
the  devout  Hindu  turns  back  till  a more  propi- 
tious time.  If  lizards,  of  which  the  country  is 
full,  make  a noise  peculiar  to  them,  it  is  sup- 
posed to  be  a sign  of  danger.  The  howling  of 
a dog  here,  as  among  some  in  enlightened 
America,  is  thought  to  be  a warning  of  death; 
and,  if  an  owl  hoots  on  the  top  of  the  house,  it 
indicates  that  a calamity  of  some  kind  is  about 
to  befall  the  inmates.  Important  projects  are 
not  commenced  during  the  dark  of  the  moon  ; 
and  long  journeys  are  not  undertaken  when  the 
traveller  in  starting  would  have  to  go  towards 
the  planet  Venus  when  it  is  either  the  morning 
or  the  evening  star. 

These  and  a thousand  other  things,  many  of 


IN  SCHOOL  AT  ONGOLE. 


253 


which  are  worse,'  fill  the  minds  of  the  youth ; 
and,  even  after  they  have  become  Christians, 
the  influence  of  these  old  superstitions  is  very 
great.  Hence  the  missionary  and  the  mission- 
teacher  have  a long,  hard,  and  difficult  task  to 
enlighten  the  minds  of  believers,  to  teach  “all 
things”  as  Jesus  commanded,  and  to  give  the 
children  and  youth  among  the  converts,  even 
the  rudiments  of  an  education.  But  do  not 
understand  that  the  home  teaching  given  to 
the  Telugu  youth  is  all  bad.  Far  from  it.  They 
are  taught  many  good  lessons  which  multitudes 
of  youth  in  more  favored  lands  would  do  well 
to  heed.  Telugu  boys  and  girls  are  in  many 
respects  perfect  gentlemen  and  ladies.  I have 
travelled  much  by  night  and  by  day,  and  have 
come  in  contact  with  thousands  of  Telugu 
youth  of  all  castes  in  hundreds  of  villages ; 
and  I do  not  recollect  that  I ever  received  from 
one  of  them,  even  a rude  or  unkind  answer,  or 
that  I ever  heard  one  of  them  swear  or  curse. 
They  are  taught  from  infancy  to  be  polite  to 
strangers,  and  not  to  make  fun  of  the  unfortu- 
nate, but  to  be  compassionate,  and  also  to  be 
temperate,  industrious,  and  frugal,  and  to  mind 
their  own  business,  and  honor  those  older  than 


254 


FROM  DARKNESS  TO  LIGHT. 


themselves,  revering  their  parents  and  grand- 
parents and  aged  people  at  all  times  and  every- 
where. 

Lukshmiah  was  admitted  to  the  boys’  school 
soon  after  his  baptism,  and  made  fair  progress 
in  learning  to  read ; but  after  his  second  visit 
to  Ahmudala,  when  Dilama  had  publicly  and 
finally  cast  him  off,  he  studied  with  increased 
zeal.  The  abuse  of  Dilama  and  Soobama,  the 
taunts  of  former  friends,  and  the  coldness  of  all 
his  relatives,  were  necessary  to  wean  him  from 
them,  and  prevent  his  longing  for  them  and  the 
scenes  of  his  childhood. 

The  lessons  he  heard  recited  in  geography 
astonished  him  much  ; and  he  would  ask  the 
teacher  after  school  if  it  were  really  true  that 
the  world  is  round  and  not  flat,  and  that  men 
had  sailed  quite  around  it.  These  assurances 
were  given,  and  the  theory  of  eclipses  was  ex- 
plained. When  he  heard  that  the  great  cobra 
with  twelve  heads,  on  which  he  thought  the 
world  rested,  and  which  he  had  often  dreaded 
and  worshipped,  fearing  that  it  would  swallow 
the  sun  or  moon,  was  a myth,  and  that  the  seas 
beyond  the  earth,  of  sugar-cane  juice,  of  clari- 
fied butter,  of  curds,  and  of  fresh  water,  were 


IN  SCHOOL  A T ONGOLE. 


255 


mere  fables,  he  was  greatly  pleased,  and  longed 
for  more  extended  knowledge. 

While  such  thoughts  and  plans  were  fresh  in 
his  mind,  an  event  happened  which  made  a 
deep  impression  on  Lukshmiah.  He  was  nat- 
urally sympathetic  and  tender-hearted ; and 
when  native  preacher  George,  from  near  Cum- 
bum,  came  into  Ongole,  sick  of  consumption, 
after  having  shared  gloriously  in  gathering 
many  sheaves  for  the  Master’s  garner  in  1878, 
Lukshmiah  was  very  sad  ; for  George  was  a 
young  man  and  an  enthusiastic  preacher,  whom 
everybody  loved  at  sight.  Lukshmiah  and 
others  did  all  they  could  for  the  sick  servant 
of  God ; but  medicine  was  of  no  use,  and  kind- 
ness was  needed  for  only  a few  weeks.  George 
exhorted  Lukshmiah,  and  all  who  came  to  him, 
to  be  faithful,  and  to  learn  quickly,  that  they 
might  go  out  and  preach  Jesus,  making  known 
the  great  salvation  he  had  purchased  for  all  by 
his  blood. 

“This  is  necessary,”  said  the  sick  man,  “be- 
cause I am  going : my  work  is  done,  and  Jesus 
is  calling  me.  But  the  Christians  have  no  one 
to  train  them  up  to  be  strong  men  and  women 
in  Christ ; and  multitudes  also  on  my  field  of 
labor  have  not  believed  in  our  Saviour.” 


256 


FROM  DARKNESS  TO  LIGHT. 


The  dying  man’s  words  were  not  lost.  They 
sank  deep  in  the  hearts  of  Lukshmiah  and 
many  others,  who  felt  more  than  ever  before 
that  they  must  study  hard,  and  prepare  as  soon 
as  possible  to  preach  the  gospel.  Lukshmiah 
frequently  spent  his  evenings  with  preacher 
Obulu.  It  was  he  who,  in  his  own  father’s 
court  in  Ahmudala,  had  first  made  him  feel 
that  the  Christian  religion  was  something  dif- 
ferent from  the  lifeless,  comfortless  religion  of 
the  Hindus.  The  large,  loving  heart,  and  the 
rich  experiences  of  Obulu,  which  he  was  ever 
ready  to  relate,  were  very  attractive  to  Luksh- 
miah ; and  he  became  attached  to  him  as  to  a 
father. 

Weeks  and  months  passed  swiftly  by.  Luksh- 
miah grew  in  grace  and  knowledge,  and  in  the 
esteem  of  the  teachers,  preachers,  and  mission- 
aries ; and  he  was  contented.  But  books  and 
his  new-found  faith  and  Christian  friends  were 
not  all  that  now  attracted  Lukshmiah,  and  gave 
him  pleasure.  A certain  young  woman  in  the 
girls’  school,  with  mild  but  sparkling  black 
eyes,  and  long  silken  black  hair,  which  was 
always  tastefully  arranged,  had,  not  by  words 
or  by  letters,  but  by  her  modesty  and  general 
demeanor,  quite  won  his  heart. 


IN  SCHOOL  AT  ONGOLE. 


25  7 


Papulama  and  Lukshmiah,  before  they  be- 
came Christians,  belonged  to  different  divisions 
of  the  Sudra  caste,  which  never  intermarry. 
But  their  social  position  in  their  native  vil- 
lages, and  the  treatment  each  had  received  at 
the  hands  of  relatives,  had  made  them  friends  ; 
and  Lukshmiah  did  much  to  pacify  Gungama, 
Papulama’s  mother,  when  she  came  to  Ongole, 
for  she  listened  to  him  as  she  would  to  no  one 
else.  The  friendship  and  interest  he  felt  for 
the  lonely  but  courageous  girl  grew  into  ad- 
miration, and  admiration  into  love  which  he 
could  not  conceal. 

One  day  he  came  to  the  missionaries,  and 
apparently  had  something  in  his  mind  which 
he  hesitated  to  tell.  The  missionaries  knew 
at  once  what  the  subject  was,  for  they  had 
not  failed  to  notice  Lukshmiah’s  actions  ; and 
strict  rules  could  not  wholly  control  his  eyes, 
which  would  sometimes,  in  public  gatherings 
and  elsewhere,  unconsciously  wander  away  to 
the  seats  reserved  for  the  girls’  school.  But 
they  professed  ignorance,  and  asked  if  he  were 
ill,  or  if  he  had  heard  bad  news  from  his  father 
or  friends.  He  answered  in  the  negative,  and 
at  last  said,  “ I want  you  to  let  me  have  Papu- 


258  FROM  DARKNESS  TO  LIGHT. 

lama  for  my  wife.”  Of  course  the  missiona- 
ries were  astonished  : what  father  is  not  when 
one  asks  for  a loved  daughter  ? and  they  said, 
“ Lukshmiah,  how  can  we  let  you  have  Papu- 
lama  ? Perhaps  you  may  still  love  Dilama,  and 
may  want  to  wait  until  she  repents  of  having 
divorced  you,  and  then  marry  her.” 

“ No,”  said  Lukshmiah  ; “ Dilama  I esteemed. 
She  is  a nice  girl,  and  my  cousin ; but  I never 
loved  her ; and,  as  I understand  it,  she  never 
was  my  wife.  The  marriage  between  us  was 
the  work  of  our  parents,  and  not  ours.  Be- 
sides, she  hates  me,  and  has  divorced  me,  and 
driven  me  away  in  shame  from  her  village.  I 
will  never  marry  her  again.” 

“But,”  said  the  missionaries,  “you  ought  to 
attend  school  at  least  three  years  yet  in  the 
theological  seminary  at  Ramapatam  : why,  then, 
do  you  wish  to  be  married  ? ” 

“Oh!”  said  Lukshmiah,  “if  you  will  only 
promise  Papulama  to  me,  I will  wait  until  I 
have  finished  my  theological  course,  or  until 
such  a time  as  you  may  appoint  for  the  mar- 
riage.” 

“ But  how  do  you  know  that  Papulama  will 
marry  you  ? Have  you  ever  talked  with  her 
about  marriage,  Lukshmiah  ? ” 


IN  SCHOOL  A T ONGOLE. 


259 


“No,”  answered  Lukshmiah : “you  know 
that  young  men  are  not  allowed  either  to  con- 
verse with  the  young  women,  or  to  write  to 
them ; and,  besides,  I would  not  venture  to 
think  of  asking  Papulama  to  become  my  wife 
till  I had  your  consent  and  blessing.” 

“ Well,  we  will  call  Papulama,  and  see  what 
she  has  to  say  on  this  most  important  subject, 
Lukshmiah,”  said  the  missionaries.  “ She  is 
the  all-important  factor  in  this  affair,  and  we 
cannot  talk  more  until  we  see  her.” 

Papulama  came ; and,  after  inquiry,  it  was 
found  that  Lukshmiah’s  love  was  duly  recipro- 
cated. On  account  of  her  father’s  death  when 
she  was  so  young,  and  the  insanity  of  her 
mother,  and  afterwards  the  famine,  which  taxed 
all  the  energies  and  resources  of  her  foster- 
father  the  moonsiff  of  Jaganada,  she  had  never 
been  married.  Lukshmiah  had  a whole  heart 
to  offer  her,  and  she  a whole  heart  to  give  in 
return.  The  missionaries  were  convinced  that 
the  love  between  Lukshmiah  and  Papulama 
was  of  God ; and  they  consented  to  a promise 
of  marriage,  to  be  fulfilled  after  three  years. 

The  time  drew  near  when  Lukshmiah  must 
go  to  Ramapatam  to  enter  upon  his  theological 


26o 


FROM  DARKNESS  TO  LIGHT. 


course.  He  expected  to  go  there  unmarried, 
and  was  quite  pleased  and  happy.  But  after  con- 
siderable thought  the  missionaries  concluded,  as 
Papulama  seemed  likely,  if  properly  educated, 
to  be  very  useful  as  a teacher  and  Bible-reader 
among  caste-women,  that  a three  or  four  years’ 
course  of  study  in  the  theological  seminary  was 
just  what  she  would  need;  and  therefore  they 
suggested  to  the  young  people  that  they  might, 
if  they  wished  to  do  so,  be  married  at  once  ; and 
this  suggestion  was  accepted,  and  acted  upon 
immediately.  After  their  marriage  they  visited 
Ahmudala  and  Jaganada.  They  talked  to  all 
who  would  listen  to  them  about  the  new  religion 
which  had  made  them  so  happy.  Both  they 
and  their  words  were  received  with  some  favor 
by  their  parents  and  relatives  and  friends,  who 
urged  them  to  learn  first,  and  then  come  to 
them  again.  A month  later,  in  July,  1880,  they 
commenced  study  at  Ramapatam. 


CHAPTER  XXIII. 

AT  RAMAPATAM. 

BOUT  one  hundred  and  fifty  miles  north 
of  Madras,  and  thirty  south  of  Ongole, 
near  the  seashore,  is  the  little  village 
of  Ramapatam.  In  front  the  blue  waters  of  the 
Bay  of  Bengal  roll  in  and  break  incessantly  on 
a white-sand  beach.  All  about  the  flat,  sandy 
shores  are  groves  of  Palmyra  palm-trees,  with 
their  straight,  pillar-like  trunks,  and  dark, 
bunchy  tops  ; and  here  and  there  a few  tall, 
slender  cocoanut-palms  sway  their  long  feath- 
ery leaves  in  the  wind.  The  Buckingham 
Canal,  which  runs  from  Madras  far  into  the 
northern  districts,  passes  close  to  Ramapatam, 
and  forms  the  principal  means  of  traffic  and 
conveyance  along  the  east  coast. 

Quite  near  the  village,  on  very  gently  rising 
ground,  and  facing  the  sea,  is  Brownson  Theo- 

26l 


262 


FROM  DARKNESS  TO  LIGHT. 


logical  Seminary,  an  institution  where  a large 
number  of  Telugu  converts  are  gathered  to 
study  the  word  of  God,  and  prepare  themselves 
for  Christian  work  among  their  countrymen. 
The  compound  (enclosed  premises)  is  quite 
large,  and  has  the  full  benefit  of  the  fresh  sea- 
breeze.  The  fact  that  the  grounds  are  so  broad 
and  airy  is  very  favorable  to  such  an  institution 
in  the  matter  of  health  ; and  it  was  indeed  for- 
tunate that  this  fine  location  was  secured,  and 
the  seminary  established  here. 

Out  in  the  broad  lawn  before  the  mission 
house,  as  we  look  toward  the  sea,  is  a sacred 
spot.  Within  a circular  thorn-hedge  stands  a 
beautiful  date-palm ; and  under  its  graceful, 
drooping  branches  a white-marble  slab  marks 
the  resting-place  of  Mrs.  Williams,  wife  of  the 
principal  of  the  seminary.  In  the  year  1876 
she  fell  asleep  in  Jesus  ; and  the  spot  where  she 
rests  was  appropriately  chosen  in  view  of  the 
institution  she  loved  so  well. 

It  was  this  seminary  at  Ramapatam  which 
American  Baptists  were  called  upon  to  endow 
in  1873.  It  has  since  then  prospered  greatly. 
The  students  number  about  two  hundred  at 
present,  and  the  number  is  increasing  every 


AT  RAMA  PA  TAM. 


263 


year.  Many  of  the  young  men  are  married, 
and  their  wives  come  with  them  ; and  those  who 
are  able  study  in  the  same  classes  with  their 
husbands,  thus  fitting  themselves  for  usefulness 
as  school-teachers  and  instructors  of  the  women 
in  the  fields  of  labor  which  they  and  their  hus- 
bands will  occupy. 

Besides  the  principal,  there  are  four  regular 
teachers  in  the  seminary.  These  have  all  been 
selected  from  among  the  students  themselves, 
and  trained  for  this  very  purpose.  They  are 
faithful  men  and  good  teachers.  The  first 
three  are  ordained. 

The  seminary  is  a busy  place : there  is  no 
room  for  idleness.  The  motto  inscribed  over 
the  door  of  the  schoolhouse  where  John  Milton 
went  to  school  would  be  appropriate  here  : 
“Doce  aut  disce  aut  discede”  (“Teach,  or  learn, 
or  leave”).  Every  morning  at  seven  o’clock 
work  commences ; and  recitations  and  lectures 
fully  occupy  the  day  till  four  o’clock,  with  the 
exception  of  the  noon  recess. 

The  course  of  study  commences  with  Gene- 
sis and  the  Gospel  by  Matthew,  and  the  first 
year  is  spent  on  the  first  books  of  the  Old  and 
New  Testaments.  In  due  time  the  whole  Bible 


264  FROM  DARKNESS  TO  LIGHT. 

is  gone  over  in  regular  order,  much  of  it  being 
committed  to  memory.  And  in  the  fourth  year 
instruction  is  given  to  a certain  extent  in 
church  history  and  pastoral  theology.  Many 
of  the  students  acquire  a very  commendable* 
knowledge  of  the  word  of  God  and  the  Chris- 
tian system. 

The  houses  where  the  students  live  are  of 
brick,  laid  in  lime  mortar,  with  tiled  roofs  ; and 
most  of  the  work  on  these  buildings  has  been 
done  by  the  students  themselves  after  school- 
hours  and  on  Saturdays.  The  houses  were 
almost  all  -destroyed  by  the  great  cyclone  in 
November,  1879,  and  were  built  up  again  by 
the  students.  Wood  is  exceedingly  scarce  and 
very  high-priced  in  this  part  of  India : hence 
bricks  and  tiles  are  used.  That  the  students 
should  work,  is  desirable  in  various  ways.  It 
economizes  the  funds  of  the  seminary  ; it  is 
conducive  to  the  health  of  the  students ; and  it 
teaches  them  that  even  preachers  and  teachers 
must  be  ready  to  labor  with  their  hands  if 
necessary. 

Now  that  we  have  become  somewhat  ac- 
quainted with  the  place,  let  us  take  *a  walk 
round  among  the  cottages.  It  is  towards  even- 


AT  RAMAPATAM. 


26  5 


ing,  and  we  may  walk  out  without  danger  from 
the  sun.  As  we  go  along  from  house  to  house, 
the  students  seem  very  happy  to  see  us ; and 
among  them  we  soon  notice  Lukshmiah  and 
Papulama.  As  we  approach,  Lukshmiah  rises 
from  his  seat  by  the  door,  where  he  is  read- 
ing, and  Papulama  comes  from  where  she  is 
boiling  the  rice  for  the  evening  meal ; and  they 
both  greet  us  with  a loving  smile,  and  with 
that  graceful  salaam  which  is  so  natural  to  the 
Telugus.  We  find  that  Lukshmiah  is  study- 
ing his  Bible-lesson  for  the  next  day.  He  is 
happy,  and  studies  diligently ; though  often, 
when  speaking  of  his  heathen  relatives  and 
friends,  a cloud  of  anxiety  and  sorrow  comes 
over  his  face,  as  he  thinks  of  their  condition, 
and  his  separation  from  them.  And  as  he 
realizes  that  the  religion  of  Christ  often  brings 
a sword  instead  of  peace,  and  that  “a  man’s 
foes  shall  be  they  of  his  own  household,”  he 
says  it  is  hard;  but,  as  it  is  right,  he  submits 
gladly  to  all  that  discipleship  to  Christ  in- 
volves. 

Day  by  day  he  and  Papulama,  in  a large  class 
of  sixty-five,  follow  the  regular  course  of  Bible- 
study.  They  are  highly  esteemed  by  their 


266 


FROM  DARKNESS  TO  LIGHT. 


teachers  and  fellow-students  : their  conduct  is 
upright,  and  their  influence  good. 

We  will  suppose  now  that  it  is  Saturday 
morning.  At  the  ringing  of  the  bell  at  seven 
o’clock,  all  assemble  as  on  other  days  for  morn- 
ing worship.  After  the  devotional  exercises, 
all  the  students  bring  forward  their  regular 
weekly  contributions,  and  place  them  on  the 
table  before  the  teachers.  Besides  this,  many 
of  them  make  special  offerings  : one  perhaps 
will  bring  a fowl,  and  another  some  vegetables  ; 
these  are  sold  at  auction  among  the  students, 
and  the  proceeds  put  into  the  fund. 

After  these  exercises,  about  seventy  of  the 
students  go  out,  two  by  two,  into  the  surround- 
ing villages  within  a radius  of  ten  miles,  to  hold 
meetings  on  Saturday  evening  and  Sunday 
forenoon.  One  of  the  senior  students  and  a 
younger  man  generally  go  together,  one  to 
preach,  and  the  other  to  conduct  Sunday  school 
in  villages  where  there  are  Christians. 

On  Sunday  morning  at  eight  o’clock,  all 
except  those  who  have  gone  out  to  the  villages 
assemble  in  the  seminary  for  Sunday  school, 
attired  in  their  clean  clothes.  The  school  is 
conducted  very  much  as  Sunday  schools  are  at 


A T RAMA  PA  TAM. 


267 


home;  the  International  Lessons,  translated  into 
Telugu,  being  used.  After  the  opening  exer- 
cises, when  all  have  separated  into  their  differ- 
ent classes,  we  will  walk  through  the  rooms 
among  them,  and  see  what  they  are  doing. 
Here  and  there  they  are  seated  in  groups  on 
the  mats,  each  class  forming  a circle  around  its 
teacher.  There  are  about  fifteen  classes,  ar 
ranged  according  to  age  and  attainments.  The 
teachers  are  full  of  earnestness  as  they  explain 
the  lesson;  and  the  scholars  recite  just  as  well 
as  children  at  home,  committing  to  memory  the 
Golden  Text  and  other  passages. 

You  notice  the  babies  lying  on  the  floor  in 
front  of  their  mothers,  kicking  and  smiling  and 
crowing.  They  must  be  brought  to  Sunday 
school,  or  their  mothers  would  have  to  stay  at 
home  ; for  they  have  no  servants  with  whom  to 
leave  them. 

After  the  classes  have  gone  over  the  lesson, 
all  come  together  again,  and  general  questions 
are  asked  by  the  leader.  Your  attention  is 
attracted  by  the  prompt  and  correct  answers, 
given  in  such  a pleasant  manner,  by  one  of  the 
young  married  women.  That  is  Papulama,  the 
wife  of  Lukshmiah.  He  is  out  in  one  of 


268 


FROM  DARKNESS  TO  LIGHT. 


the  villages,  telling  the  people  of  a Saviour’s 
love  ; and  she  is  here,  diligently  studying  the 
truth,  and  preparing  to  become  a teacher  in  the 
Sunday  school. 

At  nine  o’clock  the  regular  morning  service 
is  held,  usually  conducted  by  Yohan,  the  first 
of  the  four  teachers  in  the  seminary.  As  you 
listen  to  him  so  discreetly,  soundly,  and  ear- 
nestly unfolding,  illustrating,  and  enforcing  the 
truth  of  God,  you  wonder,  and  ask  yourself, 
“ Can  he  be  the  same  who,  ten  or  twelve  years 
ago,  was  a poor  little  naked,  ignorant  heathen 
boy,  out  in  one  of  the  western  villages,  wor- 
shipping a dumb  stone,  and  knowing  nothing  of 
a god  beyond  that?”  His  home  was  at  a vil- 
lage about  six  miles  from  Ahmudala,  and  there 
he  first  heard  the  saving  truth.  Now  he  is  like 
a right  hand  to  the  principal  of  the  seminary. 
His  fellow-teachers  also  are  all  worthy  of  con- 
fidence and  love. 

At  two  p.m.  all  connected  with  the  Sunday 
school  meet  for  the  practice  of  singing.  They 
use  their  own  native  airs  chiefly,  with  hymns 
which  have  been  composed  by  their  own  preach- 
ers, as  well  as  by  missionaries.  Many  of  their 
tunes  are  very  pretty,  and  suit  their  taste  and 


AT  RAMAPATAM.  269 

their  language  much  better  than  English 
tunes. 

Towards  evening  some  of  the  female  teachers, 
with  a few  of  the  young  women,  go  out  into 
the  streets  of  Ramapatam  and  the  neighboring 
palems,  to  speak  to  the  women  concerning  the 
all-important  subject. 

At  seven  o’clock  on  Sunday  evening,  the  stu- 
dents who  went  out  to  preach  in  the  villages 
having  returned,  all  connected  with  the  institu- 
tion come  together,  and  the  principal  preaches 
to  them.  He  has  thus  a good  opportunity  to 
follow  up  the  instructions  of  the  class-room,  and 
to  draw  particular  attention  to  those  subjects 
which  will  be  of  special  importance  to  Christian 
preachers  and  teachers  while  preparing  for  their 
life-work. 

The  seminary  building,  its  three  rooms  thrown 
into  one,  is  closely  packed,  there  being  scarcely 
standing-room  for  the  preacher.  Not  only  is 
the  interior  of  the  building  filled,  but  the  ve- 
randas also.  Many  of  the  people  cannot  see, 
and  can  scarcely  hear,  the  preacher.  The  build- 
ing, which  six  or  seven  years  ago  was  large 
enough,  is  now  entirely  insufficient,  so  greatly 
has  the  number  of  students  increased.  One 


270 


FROM  DARKNESS  TO  LIGHT. 


result  of  the  great  ingatherings  of  1878  and 
following  years  is  a largely  increased  attendance 
at  the  seminary.  A new  building,  large  enough 
for  all  the  students  to  assemble  together  in  one 
hall,  is  very  much  needed. 

Such  is  the  institution  where  Lukshmiah  is 
now  fitting  himself  to  explain  the  facts  and  doc- 
trines of  the  Christian  religion  to  his  people, 
many  of  whom  are  still  strongly  prejudiced 
against  it,  and  many  more  of  whom  know  little 
or  nothing  about  it.  We  hope,  that,  by  the 
grace  of  God,  both  Lukshmiah  and  Papulama 
will  yet  be  the  means  of  leading  many  of  the 
people  of  their  own  caste  and  others  out  of 
the  prison-house  of  Hinduism,  into  the  light 
and  liberty  of  the  gospel. 

Here,  then,  in  the  seminary,  we  will  take 
leave  of  them,  hoping  that  some  of  our  readers 
at  least  may  hear  of  them  again  in  coming 
years.  We  have  traced  their  story  from  their 
childhood,  in  heathen  darkness,  until  now  they 
stand  in  the  ever-brightening  light  of  God,  and 
on  the  threshold,  we  trust,  of  a life  of  very 
devoted  and  very  successful  labor  for  Him  who 
redeemed  them.  Dear  reader,  whether  you  hear 
of  them  again  on  earth  or  not,  we  have  no  doubt 


AT  HAMA  PA  TAM. 


271 


that  when  “they  shall  come  from^the  east  and 
from  the  west,  from  the  north  and  from  the 
south,  and  sit  down  in  the  kingdom  of  God,” 
these  two  will  be  there. 

Two  years  have  passed  since  Papulama  first 
came  to  Ongole.  Gungama,  her  mother,  now 
comes  to  see  her  frequently.  Her  insanity  is 
nearly  gone,  which  she  says  is  because  she 
believes  in  Christ  as  her  Saviour.  She  is  happy, 
and  has  asked  to  be  baptized.  After  her  visits 
to  her  daughter,  when  her  relatives  or  the  peo- 
ple of  her  village  ask  her  if  she  has  broken  her 
caste,  she  tells  them  blandly  that  she  has  not ; 
that  she  has  become  purer  by  visiting  Ongole ; 
and  that,  if  they  also  go  there,  their  caste  will 
be  improved.  They  take  her  words  literally, 
and  let  her  alone  gladly,  because  they  know  in 
their  hearts  that  Gungama  is  right;  for  neither 
Brahminism  nor  popular  Hinduism  can  offer  to 
the  weary,  heavy-laden,  sin-sick  millions  of  India 
either  a Comforter  or  Saviour. 


CHAPTER  XXIV. 

IMPORTANT  FACTS  AND  PRESSING  NEEDS. 

N the  preceding  chapters  you  have 
learned  much  of  the  habits  and  cus- 
toms and  every-day  life  of  the  Telu- 
gus  ; also  how  they  are  trained,  and  how  they 
think,  feel,  marry,  live,  and  die.  I wish  you 
now  to  take  a more  extended  view,  that  you 
may  know  what  we  have  to  meet,  and  thus 
you  will  be  the  better  able  to  help  us  and  the 
cause  in  India  efficiently. 

India  contains  1,577,698  square  miles.  It 
is  as  large  as  twenty-eight  states  like  Illinois, 
or  one  hundred  and  ninety-seven  states  like 
Massachusetts.  The  census  has  just  been  taken, 
but  the  results  are  not  yet  made  known  : we 
can  safely  say,  however,  that  the  population  of 
India  is  about  two  hundred  and  fifty  millions. 
Of  this  vast  number,  about  one  hundred  and 


272 


FACTS  AND  NEEDS. 


273 


eighty-five  millions  are  of  the  Brahmin  faith, 
about  forty-one  millions  are  Mohammedans, 
and  about  three  millions  are  Buddhists.  Of  the 
remainder,  three  hundred  and  fifty  thousand  are 
nominal  Christians,  and  the  rest  are  of  the 
various  religions  of  the  hill  and  aboriginal 
tribes. 

When  the  English  first  came  to  India,  it  was 
mostly  under  the  Mohammedan  rule,  the  em- 
peror being  the  Great  Mogul  of  Delhi.  It  is 
now  wholly  subject  to  Queen  Victoria,  the  Kai- 
ser-i-Hind,  “ Empress  of  India  ; ” for,  although 
some  of  the  native  states  are  said  to  be  in- 
dependent, the  independence  is  only  nominal. 
No  capital  is  without  its  British  resident  and 
British  cannon.  These  are  nominally  to  help 
protect  the  rajah,  but  in  fact,  probably,  to 
watch  him  and  his  subjects.  India,  although 
now  one  vast  empire,  was  in  past  ages  com- 
posed of  many  nations,  as  Europe  is  to-day. 
These  different  peoples  now  speak  one  hundred 
and  thirty-nine  distinct  languages,  and  prob- 
ably about  one  hundred  different  dialects,  mak- 
ing over  two  hundred  languages  and  dialects 
in  all. 

The  people  of  India  are,  by  the  best  authori- 


274 


FROM  DARKNESS  TO  LIGHT. 


ties,  supposed  to  be  the  descendants  of  the 
aboriginal  inhabitants,  and  their  conquerors 
the  Scythians,  and  of  the  Aryans  who  in  turn 
invaded  India,  and  conquered  the  Scythians. 
And  to  these  must  be  added  the  descendants 
of  the  Mohammedans  who  came  to  India  from 
Persia.  The  religion  of  the  aboriginal  tribes 
may  have  been  fetichism  ; and  the  religion  of 
the  Dravidian  race  of  Scythians,  who  first  colo- 
nized Telingana,  was  somewhat  like  that  of  the 
worshippers  of  Siva  of  modern  times  ; while 
the  Sanskrit-speaking  race  of  Brahmins,  Ksha- 
triyas,  and  Vaisyas,  were  pantheists.  The 
Dravidian  race  allowed  the  aborigines  to  keep 
their  religion,  and  by  degrees  it  was  adopted 
by  the  conquerors  generally.  After  the  Aryans 
came  they  obtained  influence  by  conquest,  or 
otherwise,  and  the  Brahmins  were  accepted  as 
the  teachers,  counsellors,  and  priests  of  the 
whole  people ; while  the  name  of  the  god  Siva 
was  given  to  the  principal  god  of  Telingana, 
and  in  some  way  the  Aryans  got  the  consent 
of  the  people  to  make  them  the  fourth  caste,  or 
Sudras. 

The  god  Brahma  is  said  to  have  four  faces ; 
and,  judging  by  the  different  views  of  him  held 


FACTS  AND  NEEDS. 


275 


by  his  followers,  the  number  of  faces  is  none 
too  great.  You  may  meet  a man  ; and,  after 
preaching  to  him,  he  may  tell  you  that  such 
teaching  is  very  good  for  low-caste  people,  but 
that,  as  for  himself,  he  does  not  worship  idols, 
and  has  no  need  of  our  religion.  Ask  further 
what  he  means,  and  he  will  tell  you  that  he  has 
the  Vedas,  which  were  written  three  thousand 
years  before  Jesus  Christ  was  born,  and  does 
not  care  for  so  new  a religion.  He  declares 
that  he  never  committed  any  sin  ; and,  if  you 
care  to  talk  further  with  him,  will  boldly  affirm 
that  he  is  God.  He  believes  in  pantheism,  or 
that  Brahma  is  the  only  deity,  the  supreme 
Lord  of  the  universe,  eternal  and  self-existent, 
who  created  and  manages  the  universe  by  two 
powers,  good  and  evil,  — Vishnu  the  preserver, 
and  Siva  the  destroyer.  They  say  that  there 
is  no  difference  between  God  and  soul,  and  that 
everything  is  “illusion.”  They  explain  their 
faith  by  the  following  illustration  : — 

•“  If  a number  of  vessels  with  water  in  them 
be  placed  opposite  to  the  sun,  then  in  each  of 
the  vessels  the  sun  will  be  visible,  although  in 
reality  the  sun  is  only  one.  Similarly,  although 
God  is  one,  still  he  is  visible  in  everybody, 


276  FROM  DARKNESS  TO  LIGHT. 

presenting  various  appearances.  Hence  every 
man  is  God.” 

Besides  this  sect  of  religionists,  there  are  two 
other  sects,  which  differ  somewhat  from  it ; one 
claiming  that  the  soul  approaches  God  or  be- 
comes similar  to  God,  and  the  other  asserting 
that  the  soul  and  God  are  entirely  different. 
The  three  sects  are  said  to  be  subdivided  into 
ninety-six  minor  sects. 

Around  the  triad  Brahma,  Vishnu,  and  Siva, 
and  with  the  Puranas  as  authority,  modern  Hin- 
duism or  popularized  Brahminism  has,  in  poet- 
ry and  fable,  gathered  the  three  hundred  and 
sixty  millions  of  fabled  gods  and  goddesses. 
The  Hinduism  of  the  masses,  which  is  practical 
polytheism,  has  so  far  departed  from  the  spir- 
itual pantheism  taught  in  the  Vedas,  and  ad- 
hered to  by  the  few,  that  there  is  but  little 
resemblance. 

But  the  Brahmins  are  equal  to  the  emer- 
gency. If  questioned  about  the  results  of  their 
teachings,  they  say,  “ Gods,  men,  trees,  animals, 
stones,  earth,  emanated  from  the  Lord  of  the 
universe ; and  all  will  be  ultimately  absorbed 
into  him,  Brahma.  Hence,  although  images  are 
worshipped,  yet  that  is  not  wrong  ; as  the  mate- 


FACTS  AND  NEEDS. 


2 77 


rial  is  part  of  Brahma,  and  the  form  given  to 
the  idol  only  represents  some  characteristic  or 
action  of  the  god.”  They  say,  that,  while  the 
learned  do  not  worship  idols,  yet  they  counte- 
nance them,  as  they  are  necessary  for  the  un- 
learned and  ignorant  masses.  As  nearly  as  I 
can  learn,  all  classes  and  sects  of  the  Brahmini- 
cal  faith,  in  this  part  of  India  of  which  I am 
writing,  believe  in  transmigration.  As  a man 
casts  off  his  old  clothes,  and  puts  on  new,  so  in 
the  next  life  a new  form  is  taken,  either  higher 
or  lower,  according  to  the  deeds  done  and  merit 
gained. 

Hinduism  is  not  the  dead  or  dying  religion 
that  it  is  often  represented  to  be.  Far  from  it. 
It  is  thoroughly  organized.  In  one  sense,  every 
Brahmin  is  a priest,  and  his  word  is  law. 
Every  village  has  its  shrines  and  temples,  one 
or  more  ; and  every  temple  has  its  priests,  and 
dancing-girls,  musicians,  and  servants,  to  per- 
form all  the  different  rites  and  ceremonies  of 
their  complicated  ritual.  Every  man  down  to 
the  common  laborer  knows  exactly  what  his 
social  status  is,  what  fasts  and  feasts  are  to  be 
observed,  what  presents  are  to  be  given  to  the 
priest,  and  what  to  the  god ; what  ceremonies 


278  FROM  DARKNESS  TO  LIGHT. 

are  to  be  observed,  and  what  sacrifices  are  to 
be  made  : and  the  priests  see  to  it  that  all  such 
duties  are  faithfully  performed. 

Besides  the  priests  in  every  village  and  tem- 
ple in  South  India,  there  are  four  high  priests 
of  the  god  Vishnu,  and  five  of  the  god  Siva. 
These  high  priests  have  an  immense  income, 
and  travel  in  great  pomp  with  elephants,  and 
sometimes  with  two  or  three  thousand  followers 
in  their  suite.  The  high  priest  of  this  section 
visits  Ongole  once  in  four  years,  when  people 
of  all  castes  flock  in  to  see  him,  to  give  him 
presents,  and  to  worship  him. 

Bra’nminism  cannot  be  called  the  state  reli- 
gion of  India,  for  nominally  government  is 
neutral  in  all  religious  matters.  But  every 
temple  is  endowed  with  lands,  which  are  free 
from  government  taxes.  These  lands  were 
given,  in  ages  past,  by  the  rulers ; and,  when 
the  English  annexed  the  country,  they  contin- 
ued the  old  order  of  things  in  all  religious 
matters  except  the  suttee,  the  hanging  festival, 
and  human  sacrifices.  The  temples  of  Vishnu 
and  Siva  in  Ongole  are  endowed  with  about 
one  hundred  and  twenty-five  acres  of  the  best 
land  for  cultivation  in  the  vicinity. 


FACTS  AND  NEEDS. 


279 


Most  temples  have  so  much  income  from 
lands  that  Brahmins  generally  can  live  in  ease 
and  luxury,  while  the  high  priests  are  im- 
mensely rich.  Moreover,  the  influence  of  the 
large  number  of  Brahmins  in  all  branches  of 
government  service  is  very  great ; and  but  few 
English  officers,  even  if  they  have  the  intel- 
lectual ability,  have  the  nerve  or  physical 
strength  to  stem  the  current  of  opposition  to 
all  their  subordinates.  The  Hindus  generally 
are  in  earnest  in  all  religious  matters.  Their 
religion  enters  into  the  every-day  life  of  all 
castes  and  classes  and  occupations.  The  ear- 
nestness of  the  Hindus  does  not  appear  great 
on  a slight  acquaintance.  Their  enthusiasm  is 
not  of  the  effervescent  type,  which  may  waste 
itself  away  in  talk ; but  it  is  like  the  ebbing 
and  flowing  of  the  ocean  tide,  which  quietly, 
noiselessly,  sweeps  every  thing  before  it.  The 
Brahminism  which  surrounds  us,  and  contests 
with  us  every  inch  of  ground,  is  no  myth.  But 
we  are  neither  overawed  nor  discouraged.  We 
know  that  we  fight  not  in  our  own  strength, 
but  that  in  due  time,  in  God’s  own  time,  India 
will  submit  to  him  ; and  in  every  city,  town, 
and  hamlet,  from  the  snow-capped  Himalayas 


28o 


FROM  DARKNESS  TO  LIGHT. 


to  Cape  Comorin,  there  will  be  chapels  to  the 
God  of  heaven,  instead  of  idol  houses  and 
temples,  while  songs  of  praise  and  thanksgiv- 
ing and  prayer  to  our  blessed  Saviour  will  be 
heard  in  every  household. 

In  India  there  are,  including  those  on  leave, 
six  hundred  and  eighty-nine  missionaries,  nearly 
four  hundred  ordained  native  preachers,  and 
about  one  hundred  and  three  thousand  church- 
members. 

The  missionaries  and  native  preachers  are 
doing,  we  have  reason  to  believe,  a good  work. 
Thousands  of  village  schools  are  taught  by 
Christian  men  and  women ; and  hundreds  of 
colportors,  with  Bible  in  hand,  travel  from  vil- 
lage to  village,  and  offer  the  word  of  God,  and 
evangelical  and  other  tracts,  for  a nominal  price 
to  all  who  will  buy  ; while  hundreds  of  other 
zealous  men,  as  catechists  or  lay-preachers,  go 
everywhere  preaching  Jesus.  Thus  the  com- 
parison between  the  living  Saviour,  and  Krist- 
nah  and  Ramaswamy,  and  scores  of  other  gods, 
— between  the  teachings  of  the  Bible,  manifest 
in  the  warm  throbbing  heart  of  Christian  Eng- 
land and  America,  and  the  cold  and  comfortless 
tenets  of  Manu  and  the  Rig-Veda  and  the  Pu- 


FACTS  AND  NEEDS. 


28l 


ranas, — is  forced  upon  the  attention  of  thou- 
sands every  day.  God  is  blessing  these  efforts. 
The  great  Mount  Meru  of  Hinduism  is  honey- 
combed with  truth ; and,  if  the  churches  at 
home  do  their  duty,  I believe  that  before  an- 
other half-century,  the  death-knell  of  mighty 
Brahminism  will  be  rung,  and  that  Christianity 
will  be  the  religion  of  India. 

When  India  is  Christianized,  the  world  may 
expect  much  from  her.  The  Hindus,  among 
whom  the  Telugus  stand  in  the  front  rank,  are 
capable  of  great  things.  If  India  is  won  for 
Christ,  she  will  evangelize  the  other  nations  of 
the  East.  It  was  in  India  that  Buddhism  had 
its  origin ; and  from  here  it  was  taken  to  Ceylon 
and  to  Burmah,  to  Thibet,  China,  and  Japan. 
Such  was  the  zeal  of  the  Hindu  Buddhists  to 
spread  their  religion,  that  five  hundred  priests 
left  at  one  time  as  missionaries  to  Thibet ; and 
one  king,  Asokha,  is  said  to  have  built  eighty- 
four  thousand  Buddhist  temples.  The  Hindus 
are  not  lacking  in  intellectual  power  or  enter- 
prise ; and  after  they  are  Christianized,  and 
freed  from  the  slavery  of  caste  and  superstition, 
they  will  repay  the  world  for  all  that  is  done  for 
them  now.  The  very  fact  that  they  cling  to  the 


282 


FROM  DARKNESS  TO  LIGHT. 


old  customs,  traditions,  and  fables  of  their  an- 
cestors, encourages  me  much  ; for  I see  by  faith, 
that,  if  we  give  them  now  a pure  religion,  they 
will  not  give  it  up.  And  perhaps  a century  or 
two  hence,  when  America  and  England,  bloated 
with  wealth,  and  given  to  change  and  show, 
have  departed  from  the  faith  of  their  fathers, 
Telugu  or  Tamil  or  Mahratta  preachers  of  the 
gospel  may  be  sent  from  India  as  missionaries 
to  evangelize  the  United  States  and  the  British 
Isles,  or  to  be  the  star  preachers  in  New  York, 
Boston,  Chicago,  and  London.  More  improba- 
ble things  have  happened  in  the  history  of  the 
Church  during  the  past  eighteen  hundred  years. 

What  is  needed  ? 

You  who  have  carefully  read  this  little  book 
have  felt,  I trust,  that  more  missionaries  should 
go  to  India.  You  will  also  agree  with  me,  I 
think,  when  I tell  you  that  we  need  the  best 
men  in  America,  — men  who  have  the  intellec- 
tual power  and  training  requisite,  not  only  to 
preach  their  own  religion,  but  also  to  grapple 
with  these  venerated  theories  and  Brahminical 
sophistries,  and  quickly,  yet  good-naturedly,  to 
hurl  them  to  the  ground.  Men  of  great  faith 
in  God,  and  in  the  gospel  of  Christ  as  the 


FACTS  AND  NEEDS. 


283 


world’s  great  need,  of  practical  common-sense, 
large,  warm  hearts,  and  cosmopolitan  natures, 
are  the  men  whom  India  wants. 

But  money  is  also  needed.  I do  not  know 
that  I ever  saw  a successful  missionary  who  did 
not  feel  that  he  was  crippled  in  his  usefulness 
by  a lack  of  funds  for  his  teachers  of  village 
schools,  for  his  preachers,  for  his  girls’  school, 
his  boys’  school,  his  high  school,  or  theological 
seminary.  This  is  to  be  regretted,  especially 
since  the  number  of  missionaries  and  native 
assistants  is  so  small,  and  since  a little  money 
will  do  so  much  good.  Money,  when  used  to 
support  native  assistants  here,  in  most  places 
is  probably  worth  six  times  as  much  as  it  is 
in  America : hence,  from  fifty  to  one  hundred 
and  fifty  dollars  per  year  will  support  a native 
preacher  or  teacher  comfortably. 

India  also  needs  the  daily  prayers  of  God’s 
people.  By  this  I do  not  mean  that  she  needs 
the  cold,  perfunctory  prayers  of  those  who  pray 
for  the  heathen  because  it  is  their  duty ; whose 
words,  like  the  muntras  of  the  Brahmins,  never 
rise  above  their  heads.  No  ; but  we  do  believe 
we  need  the  prayers  of  those  dear  disciples 
who  love  the  heathen,  and  who  sacrifice  to  give 


284  FROM  DARKNESS  TO  LIGHT. 

for  missions  the  “effectual,  fervent  prayers  ” of 
the  righteous. 

Some  of  you,  then,  can  aid  us  by  coming 
here  yourselves  to  labor.  Others  can  assist  by 
their  prayers  and  their  alms ; and  those,  if 
there  be  such,  who  really  have  no  money  to 
give,  can  nevertheless  help  us  by  their  suppli- 
cations at  the  throne  of  grace.  Thus  you  and 
we  will  work  together : souls  will  be  redeemed 
through  our  instrumentality,  and  India  will  be 
won  for  Christ.  And  by  and  by,  when  we  are 
called  to  cross  the  river,  we  shall  hear  the  Mas- 
ter’s voice,  “Well  done,  good  and  faithful  ser- 
vant;” and  crowns  all  bright  and  glittering, 
with  many  stars,  will  be  placed  upon  our  heads. 

Said  a lady  to  me  a few  days  ago,  “ I be- 
lieve I am  redeemed,  and  that  I shall  have  a 
crown  in  heaven  ; but  O sir ! I fear  that  it  will 
be  a starless  crown.”  Then  she  went  on  to 
say,  while  tears  were  in  her  eyes,  that  a few 
years  ago  she  had  read  a little  poem  called 
“The  Starless  Crown,”  which  made  a deep  im- 
pression on  her  mind.  She  could  not  satisfy 
her  conscience  until  she  had  engaged  as  mat- 
ron of  a Telugu  girls’  school.  In  that  she 
labored  over  three  years.  Then  her  health 


FACTS  AND  NEEDS. 


285 


failed,  and  she  had  to  resign.  After  two  or 
three  years  of  rest,  she  was  so  far  recovered 
that  she  thought  she  could  again  work  for  the 
Master ; and,  with  high  hopes,  she  took  charge 
of  another  large  girls’  school : but  in  less  than 
a year  her  health  completely  failed  again,  and 
her  physician  told  her  that  she  must  give  up 
her  post,  or  die  soon.  “ And  now,”  said  she, 
“ my  work  seems  to  be  done ; but  I fear  I have 
no  stars  in  my  crown.  Oh  ! if  I could  stay  and 
work  on  until  there  was  just  one  star,  I would 
go  contentedly.”  I tried  to  comfort  her  by 
saying  that  she  had  done  a good  work  training 
Christian  girls  for  usefulness  ; and  having  tried, 
and  having  done  what  she  could  according  to 
the  strength  given,  her  crown  would  not  be 
lacking  in  brightness,  or  be  necessarily  star- 
less. Dear  reader ! are  there  stars  ready  for 
your  crown  ? If  not,  are  you  trying  to  win 
them  ? Have  you  done  all  you  could,  as  this 
woman  did  ? If  not,  oh,  for  your  own  sake, 
and  for  the  poor  lost  millions  of  earth,  awake  ! 
Jesus  said  to  his  disciples,  and  to  you  if  you 
are  his,  “Ye  have  not  chosen  me,  but  I have 
chosen  you,  and  ordained  you,  that  ye  should 
go  and  bring  forth  fruit.”  “ They  that  be  wise 


286 


FROM  DARKNESS  TO  LIGHT. 


shall  shine  as  the  brightness  of  the  firmament, 
and  they  that  turn  many  to  righteousness  as 
the  stars  for  ever  and  ever.” 

THE  STARLESS  CROWN. 

“Wearied  and  worn  with  earthly  cares,  I yielded  to  re- 
pose ; 

And  soon  before  my  raptured  sight  a glorious  vision 
rose : 

I thought,  whilst  slumbering  on  my  couch  in  midnight 
solemn  gloom, 

I heard  an  angel’s  silvery  voice,  and  radiance  filled  my 
room. 

A gentle  touch  awakened  me  ; a gentle  whisper  said, — 

‘ Arise,  O sleeper ! follow  me ; ’ and  through  the  air  we 
fled. 

We  left  the  earth  so  far  away,  that  like  a speck  it  seemed; 

And  heavenly  glory,  calm  and  pure,  across  our  pathway 
streamed. 

Still  on  we  went : my  soul  was  rapt  in  silent  ecstasy ; 

I wondered  what  the  end  would  be,  what  next  should 
meet  mine  eye. 

I knew  not  how  we  journeyed  through  the  pathless  fields 
of  light, 

When  suddenly  a change  was  wrought,  and  I was  clothed 
in  white. 

We  stood  before  a city’s  wall,  most  glorious  to  behold; 

We  passed  through  gates  of  glistening  pearl,  o’er  streets 
of  purest  gold. 


FACTS  AND  NEEDS. 


287 


It  needed  not  the  sun  by  day,  nor  silver  moon  by  night: 

The  glory  of  the  Lord  was  there,  the  Lamb  himself  its 
light. 

Bright  angels  paced  the  shining  streets,  sweet  music 
filled  the  air ; 

And  white-robed  saints,  with  glittering  crowns,  from 
every  clime  were  there; 

And  some  that  I had  loved  on  earth  stood  with  them 
round  the  throne : 

‘ All  worthy  is  the  Lamb,’  they  sang,  * the  glory  his 
alone.’ 

But,  fairer  far  than  all  beside,  I sawr  my  Saviour’s  face  ; 

And  as  I gazed  he  smiled  on  me  with  wondrous  love 
and  grace. 

Lowly  I bowed  before  his  throne,  o’erjoyed  that  I at  last 

Had  gained  the  object  of  my  hopes, — that  earth  at 
length  was  past. 

And  then  in  solemn  tones  he  said,  ‘Where  is  the  dia- 
dem 

That  ought  to  sparkle  on  thy  brow,  adorned  with  many 
a gem  ? 

I know  thou  hast  believed  on  me,  and  life  through  me  is 
thine ; 

But  where  are  all  those  radiant  stars  that  in  thy^  crown 
should  shine  ? 

Yonder  thou  seest  a glorious  throng,  and  stars  on  every 
brow : 

For  every  soul  they  led  to  me  they  wear  a jewel  now; 

And  such  thy  bright  reward  had  been  if  such  had  been 
thy  deed,  — 


288 


FROM  DARKNESS  TO  LIGHT. 


If  thou  liadst  sought  some  wandering  feet  in  paths  of 
peace  to  lead. 

I did  not  mean  that  thou  shouldst  tread  the  way  of  life 
alone ; 

But  that  the  clear  and  shining  light  which  round  thy 
footsteps  shone 

Should  guide  some  other  weary  feet  to  my  bright  home 
of  rest ; 

And  thus,  in  blessing  those  around,  thou  hadst  thyself 
been  blest.’ 

The  vision  faded  from  my  sight,  the  voice  no  longer 
spake ; 

A spell  seemed  brooding  o’er  my  soul,  which  long  I 
feared  to  break. 

And  when  at  last  I gazed  around,  in  morning’s  glim- 
mering light, 

My  spirit  felt  o’erwhelmed  beneath  that  vision’s  awful 
might. 

I rose,  and  wept  with  chastened  joy  that  yet  I dwelt 
below ; 

That  yet  another  hour  was  mine,  my  faith  by  works  to 
show ; 

That  yet  some  sinner  I might  tell  of  Jesus’  dying  love, 

And  help  to  lead  some  weary  soul  to  seek  a home  above. 

And  now,  while  on  the  earth  I stay,  my  motto  this  shall 
be, 

To  live  no  longer  for  myself,  but  Him  who  died  for  me ; 

And,  graven  on  my  inmost  soul,  this  word  of  truth  di- 
vine : 

‘ They  that  turn  many  to  the  Lord,  bright  as  the  stars 
shall  shine.’  ” 


/ 


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GAYLORD 

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